Reconcile Psalm 69's imprecatory/cursing nature against The Gospels forgiving nature in the historical account of the Jesus Christ’s crucifixion

Question

Related Postings:

In light of Proverbs 24:17 , how would we go about justifying or reasoning Psalm 54:5-7 claim of being satisfied with enemies' destruction?

( Romans 12:14 "14 Bless those who persecute [d]you; bless and do Not curse.") can stand side-by-side withOut contradicting the imprecatory scripture

Psalm 69

A Cry of Distress and Imprecation on Adversaries. For the choir director; according to Shoshannim. A Psalm of David.

New American Standard Bible 1995

....more scripture... ......more scripture...more scripture... 21 They also gave me gall for my food And for my thirst they gave me vinegar to drink.

22 May their table before them become a snare; And when they are in peace, may it become a trap. 23 May their eyes grow dim so that they cannot see, And make their loins shake continually. ....more scripture... ......more scripture...more scripture...

Psalm 69

King James Version

....more scripture... ......more scripture...more scripture... 21 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. 22 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. 23 Let their eyes be darkened, that they see not; and make their loins continually to shake. ....more scripture... ......more scripture...more scripture...

Psalm 69

New King James Version

....more scripture... ......more scripture...more scripture...

21 They also gave me gall for my food, And for my thirst they gave me vinegar to drink. 22 Let their table become a snare before them, And their well-being a trap. 23 Let their eyes be darkened, so that they do not see; And make their loins shake continually. ....more scripture... ......more scripture...more scripture...

Psalm 69

English Standard Version (ESV)

....more scripture... ......more scripture...more scripture...

21 They gave me poison for food, and for my thirst they gave me sour wine to drink. 22 Let their own table before them become a snare; and when they are at peace, let it become a trap.[a] 23 Let their eyes be darkened, so that they cannot see, and make their loins tremble continually.

For the most part, Psalm 69 is a cursing/imprecatory psalm.

In some bibles, Psalm 69’s authorship has been credited to King David which is usually mentioned as an intro before the 1st verse of Psalm 69.

Using the practice of intertextuality, when one reads Psalm 69:21, the biblical verses of Matthew 27:34 & Mark 15:23 come to mind.

Matthew 27:34

New American Standard Bible 1995

34 they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink.

Matthew 27:34

King James Version

34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

Matthew 27:34

New King James Version

34 they gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink.

Matthew 27:34

English Standard Version

34 they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it.

Mark 15:23

New American Standard Bible 1995

23 They tried to give Him wine mixed with myrrh; but He did not take it.

Mark 15:23

King James Version

23 And they gave him to drink wine mingled with myrrh: but he received it not.

Mark 15:23

New King James Version

23 Then they gave Him wine mingled with myrrh to drink, but He did not take it.

Mark 15:23

English Standard Version

23 And they offered him wine mixed with myrrh, but he did not take it.

There might be a possibility the King David probably had a prophetic vision and/or dream in regard to Jesus Christ’s crucifixion on the cross when he wrote Psalm 69:21. The reason being is that Psalm 69:21 prophesy seems to becomes a reality based on the biblical verses of Matthew 27:34 and Mark 15:23

Some might disagree because there is some discrepancy when it comes to the description of the drink being offered to Jesus Christ In most of the bible translations, the Psalm 69:21 uses the word “vinegar” to describe the drink except for ESV translation of Psalm 69:21 which states that it’s sour wine

However, in most bible translations of Matthew 27:34 & Mark 15:23 , the drink id described as wine mingled with myrrh or gall, except for the KJV translation of Matthew 27:34 which says it’s vinegar

In any case, one could argue that the tenor of all the aforementioned verses along with the various bible translations is that The Anointed One was given something sour or bitter to drink. Therefore, if one tries to get bogged down by the granular specifics then she/he is probably making much ado about nothing.

However, there is a much bigger thematic difference when one compares Psalm 69 with the historical account of the Jesus Christ’s crucifixion in the Gospels in Matthew, Mark , Luke and John

The major thematic difference is that Psalm 69 for the most part has an imprecatory/ cursing nature to it because Psalm 69 seems to describing The Anointed One’s imprecation/cursing against His enemies for their evil wrongdoing against his enemies. Psalm 69’s imprecatory/cursing nature is clearly evident in Psalm 69:22-23 which is imprecatory/cursing declaration made by The Anointed One against His enemies immediately after he was given the sour/bitter drink.

In contrast, the historical account of the Jesus Christ’s crucifixion in the Gospels in Matthew, Mark , Luke and John does Not have any trace of Jesus Christ trying to imprecate/curse his enemies who were crucifying him.

In fact, Luke 23:24 is evidence that Jesus Christ wanted The Heavenly Father to forgive His enemies while His enemies were crucifying Him.

Luke 23:34

New American Standard Bible 1995

34 But Jesus was saying, “Father, forgive them; for they do not know what they are doing.” And they cast lots, dividing up His garments among themselves.

Luke 23:34

King James Version

34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

Therefore, the bible reader would be interested in trying to understand whether or Not Psalm 69 is an actual prophetic vision/dream experienced by an Anointed person of The Old Testament who was King David for events that would happen in the future.
The aforementioned events being the historical account of the Jesus Christ’s crucifixion in the Gospels in Matthew, Mark , Luke and John.

How can the bible reader reconcile the imprecatory/cursing nature of Psalm 69 with the forgiving nature of the historical account of the Jesus Christ’s crucifixion in the Gospels in Matthew, Mark , Luke and John?

Answer 1

Op asks,

"How can the bible reader reconcile the imprecatory/cursing nature of Psalm 69 with the forgiving nature of the historical account of the Jesus Christ’s crucifixion in the Gospels in Matthew, Mark , Luke and John?"

One needs to remember it was an eye for an eye in the Old Testament. That was the law of justice.

Psalm 69 fits a prophetic suffering of Jesus on the cross. Here is a recap of some of the verses in psalm 69 before He asks for the judgments to be upon them.

Those who hate me without cause outnumber the hairs of my head; many are those who would destroy me— my enemies for no reason. Though I did not steal, I must repay. Psalm 69:4

For I have endured scorn for Your sake, and shame has covered my face. I become a stranger to my brothers and a foreigner to my mother’s sons, Because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me

You know my reproach, my shame and disgrace. All my adversaries are before You. Insults have broken my heart, and I am in despair. I looked for sympathy, but there was none, for comforters, but I found no one. They poisoned my food with gall and gave me vinegar to quench my thirst.

I would say these are not curses, but judgments to be given to these people that did these things to him.

May their table become a snare; may it be a retribution and a trap.d May their eyes be darkened so they cannot see, and their backs be bent forever.e Pour out Your wrath upon them, and let Your burning anger overtake them. May their place be deserted; let there be no one to dwell in their tents.f For they persecute the one You struck and recount the pain of those You wounded. Add iniquity to their iniquity; let them not share in Your righteousness. May they be blotted out of the Book of Life and not listed with the righteous.

Jesus came full of grace and truth, and now He asked the Father to forgive them, because they know not what they do.

Perhaps Jesus was thinking about what true justice would have been for these people listed in Psalm 69.

Now in the gospels He is showing not only how Jesus forgave them, but asks the Father to forgive them as well. In other words instead of the law of justice that was appropriate when Psalm 69 was written has now been changed to forgiveness when He asked the Father to forgive them for they know not what they do.

Instead of an eye for an eye, it is now forgive your enemies.

Answer 2

Whether he issues curses or not, it cannot be denied that the author of Psalm 69 wishes his persecutors ill, whereas Jesus forgave those who crucified him. In that light, modern readers can recognize that Psalm 69 is simply not entirely prophetic, even if the phrase in question did predict part of scene of Jesus' death.

That early Christians saw this verse as prophetic can be seen in the preserved writings of Justin Martyr, Tertullian, Irenaeus, Ephraim the Syrian and others. What happened may be along these lines: The first disciples were taken aback at the crucifixion. Many of them believed that Jesus had come to redeem the nation (Luke 24:21) not by dying, but by liberating it from Roman oppression - literally "restoring the kingdom to Israel." (Acts 1:6) After the crucifixion believers naturally searched the scriptures to make sense of events. In the process they found proof texts that confirmed their belief that the crucifixion was part of God's plan. The phrase "they gave him vinegar mixed with gall" was too much of a coincidence to be an accident, even if the rest of the psalm did not fit with the event, especially not with Jesus' last words or his attitude of loving his enemies and forgiving those who "trespass" against us. Thus, the Church Fathers concluded that Psalm 69 was prophetic.

Conclusion: The entirety of Psalm 69 cannot be reconciled with Jesus' attitude of forgiveness and love toward those who harmed him. The reader must therefore decide whether only the phrase in question is prophetic, or whether it is just a coincidence that struck early Christians as providential. In any case, Jesus' attitude of forgiving his enemies is one of the most convincing evidences that, as the centurion stated: "Truly this man was the Son of God." (Mark 15:39)

Answer 3

Reconcile Psalm 69's imprecatory/cursing nature, against The Gospel's forgiving nature in the historical account of the Jesus Christ's crucifixion.

A lamenting Psalm of David, which may be outlined as follows:- David's despair in persecution (vv. 1-12), his desire for punishment (of his enemies) (vv. 13-28), and his declaration of praise (vv. 29-36).

69:4 Though David encountered unjustified persecution, the sinless Lord Jesus experienced it in the most supreme way (John 15:25). For other Messianic implications, cf. verse 8 with John 7:3-5; verse 9 with John 2:17 and Romans 15:3; verse 21 with Matt. 27:34; verse 25 with Matt. 23:38.

Taken from Ryrie's footnote, in his NASB Study Bible, 1978 ed., which speaks to possible Messianic intertextuality.

The OP's questioning of whether Psalm 69 ... is an actual prophetic vision/dream experienced by an Anointed person of The Old Testament, who was King David, for events that would happen in the future..., as per the historical Gospel accounts, of Matthew, Mark, Luke and John, that speak of another Anointed, i.e. Jesus Christ, and his own persecution and ultimate crucifixion, I, myself, find to be unquestionable.

Psalm 69, would not only appear to be prophetic in nature, but sharply contrasting also. David imprecates/curses his enemies, for them distressing him, whereas Jesus asks God to forgive his enemies, while hanging on the cross, under the severest of distress. The maxim of "Love thy neighbor" is never more entwined, as at the time of Jesus' crucifixion. Nevertheless, David, in verses 6 & 7, after asking for God to save him from the mire (cf. Matt. 26:39) he finds himself in, not to mention forgive him for his transgressions, then asks that those who wait on and seek God not be ashamed or even dishonored through him:

6. May those who wait for Thee not be ashamed through me, O Lord God of hosts. 7. May those who seek Thee not be dishonored through me, O God of Israel.

Now regarding David's declaration of praise (vv. 29-36), verse 29, in particular, would appear also to speak to Messianic intertextuality:-

69:29 But I am afflicted and in pain; May Thy salvation, O God, set me securely on high.

Jesus' name, formerly Jehoshua, means Jehovah's salvation. Then, again according to Ryrie, verses 34-35 seem ... to anticipate millennial conditions of a rebuilt and repopulated Judah, when all the earth will praise God... One can only hope that David is indeed set securely on high with Jesus in his, yet future, heavenly kingdom.

In Conclusion, Jesus' exemplary life and final attitude in death, speaks to one's conduct being all about "forgiveness", rather than "retribution", and ultimately, in order for one to be worthy of what amounts to divine absolution, one needs not only to be able to forgive, but one must also be willing to "repent" of any and all malfeasance, whether it be towards our fellow man or within one's often sinful self. A good starting point, if not necessary requisite, is to recognize and ultimately believe in, all that is divine at the outset of one's "change" towards all that is good, and do it for the eye's of "those" that duly matter.