TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 69:13–21. His two-level outline is real structure in the source text, so it is rendered as structure.
David had been speaking before of the spiteful reproaches which his enemies cast upon him; here he adds, But, as for me, my prayer is unto thee. They spoke ill of him for his fasting and praying, and for that he was made the song of the drunkards; but, notwithstanding that, he resolves to continue praying. Note, Though we may be jeered for well-doing, we must never be jeered out of it. Those can bear but little for God, and their confessing his name before men, that cannot bear a scoff and a hard word rather than quit their duty. David's enemies were very abusive to him, but this was his comfort, that he had a God to go to, with whom he would lodge his cause. "They think to carry their cause by insolence and calumny; but I use other methods. Whatever they do, As for me, my prayer is unto thee, O Lord!" And it was in an acceptable time, not the less acceptable for being a time of affliction. God will not drive us from him, though it is need that drives us to him; nay, it is the more acceptable, because the misery and distress of God's people make them so much the more the objects of his pity: it is seasonable for him to help them when all other helps fail, and they are undone, and feel that they are undone, if he do not help them. We find this expression used concerning Christ. Isa 49:8, In an acceptable time have I heard thee. Now observe,
I.What his requests are.
1.That he might have a gracious audience given to his complaints, the cry of his affliction, and the desire of his heart. Hear me (Psa 69:13), and again, Hear me, O Lord! (Psa 69:16), Hear me speedily (Psa 69:17), not only hear what I say, but grant what I ask. Christ knew that the Father heard him always, Joh 11:42.
2.That he might be rescued out of his troubles, might be saved from sinking under the load of grief (Deliver me out of the mire; let me not stick in it, so some, but help me out, and set my feet on a rock, Psa 40:2), might be saved from his enemies, that they might not swallow him up, nor have their will against him: "Let me be delivered from those that hate me, as a lamb from the paw of a lion, Psa 69:14. Though I have come into keep waters (Psa 69:2), where I am ready to conclude that the floods will overflow me, yet let my fears be prevented and silenced; let not the waterflood, though it flow upon me, overflow me, Psa 69:15. Let me not fall into the gulf of despair; let not that deep swallow me up; let not that pit shut her mouth upon me, for then I am undone." He gave himself up for lost in the beginning of the psalm; yet now he has his head above water, and is not so weary of crying as he thought himself.
3.That God would turn to him (Psa 69:16), that he would smile upon him, and not hide his face from him, Psa 69:17. The tokens of God's favour to us, and the light of his countenance shining upon us, are enough to keep our spirits from sinking in the deepest mire of outward troubles, nor need we desire any more to make us safe and easy, Psa 69:18. "Draw nigh to my soul, to manifest thyself to it, and that shall redeem it."
II.What his pleas are to enforce these petitions.
1.He pleads God's mercy and truth (Psa 69:13): In the multitude of thy mercy hear me. There is mercy in God, a multitude of mercies, all kinds of mercy, inexhaustible mercy, mercy enough for all, enough for each; and hence we must take our encouragement in praying. The truth also of his salvation (the truth of all those promises of salvation which he has made to those that trust in him) is a further encouragement. He repeats his argument taken from the mercy of God: "Hear me, for thy lovingkindness of good. It is so in itself; it is rich and plentiful and abundant. It is so in the account of all the saints; it is very precious to them, it is their life, their joy, their all. O let me have the benefit of it! Turn to me, according to the multitude of thy tender mercies," Psa 69:16. See how highly he speaks of the goodness of God: in him there are mercies, tender mercies, and a multitude of them. If we think well of God, and continue to do so under the greatest hardships, we need not fear but God will do well for us; for he takes pleasure in those that hope in his mercy, Psa 147:11.
2.He pleads his own distress and affliction: "Hide not thy face from me, for I am in trouble (Psa 69:17), and therefore need thy favour; therefore it will come seasonably, and therefore I shall know how to value it." He pleads particularly the reproach he was under and the indignities that were done him (Psa 69:19): Thou hast known my reproach, my shame, and my dishonour. See what a stress is laid upon this; for, in the sufferings of Christ for us, perhaps nothing contributed more to the satisfaction he made for sin, which had been so injurious to God in his honour, than the reproach, and shame, and dishonour he underwent, which God took notice of, and accepted as more than an equivalent for the everlasting shame and contempt which our sins had deserved, and therefore we must by repentance take shame to ourselves and bear the reproach of our youth. And if at any time we be called out to suffer reproach, and shame, and dishonour, for his sake, this may be our comfort, that he knows it, and, as he is before-hand with us, so he will not be behind-hand with us. The Psalmist speaks the language of an ingenuous nature when he says (Psa 69:20): Reproach has broken my heart; I am full of heaviness; for it bears hard upon one that knows the worth of a good name to be put under a bad character; but when we consider what an honour it is to be dishonoured for God, and what a favour to be counted worthy to suffer shame for his name (as they deemed it, Act 5:41), we shall see there is no reason at all why it should sit so heavily or be any heart-breaking to us.
3.He pleads the insolence and cruelty of his enemies (Psa 69:18): Deliver me because of my enemies, because they were such as he had before described them, Psa 69:4. "My adversaries are all before thee (Psa 69:19); thou knowest what sort of men they are, what danger I am in from them, what enemies they are to thee, and how much thou art reflected upon in what they do and design against me." One instance of their barbarity is given (Psa 69:21): They gave me gall for my meat (the word signifies a bitter herb, and is often joined with wormwood) and in my thirst they gave me vinegar to drink. This was literally fulfilled in Christ, and did so directly point to him that he would not say It is finished till this was fulfilled; and, in order that his enemies might have occasion to fulfil it, he said, I thirst, Joh 19:28, Joh 19:29. Some think that the hyssop which they put to his mouth with the vinegar was the bitter herb which they gave him with the vinegar for his meat. See how particularly the sufferings of Christ were foretold, which proves the scripture to be the word of God, and how exactly the predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. This is he that should come, and we are to look for no other.
4.He pleads the unkindness of his friends and his disappointment in them (Psa 69:20): I looked for some to take pity, but there was none; they all failed him like the brooks in summer. This was fulfilled in Christ, for in his sufferings all his disciples forsook him and fled. We cannot expect too little from men (miserable comforters are they all); nor can we expect too much from God, for he is the Father of mercy and the God of all comfort and consolation.
Historical interpretation
Five Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
A second time, in fact, let us show that Christ has already come, [as foretold] through the prophets, and has suffered, and has already been received back in the heavens and will come from there according to the predictions prophesied. For, after his advent, we read, according to Daniel, that the city itself had to be destroyed; and we recognize that it has indeed happened. For the Scripture says that “the city and the holy place are simultaneously destroyed together with the leader”—undoubtedly [that Leader] who was to come “from Bethlehem” and from the tribe of “Judah.” Whence, again, it is manifest that “the city must simultaneously be destroyed” at the time when its “Leader” had to suffer in it, [as foretold] through the Scriptures of the prophets, who say, “I have outstretched my hands the whole day to a rebellious people who contradict me, who walk in a way that is not good, but after their own sins.” And in the Psalms, David says, “They pierced my hands and feet: they counted all my bones; they themselves, moreover, stare and gloat over me, and for my thirst they gave me vinegar to drink.” David did not suffer these things so as to seem to have spoken properly of himself but of Christ who was crucified.
Now, to counter all opinions of this kind, let me dispel at once the preliminary idea on which they13 rest their assertion that the prophets make all their announcements in figures of speech. Now, if this were true, the figures [of speech] themselves could not possibly have been distinguished, inasmuch as the truths would not have been declared, from which the figurative language is derived. And, indeed, if all are figures, where will that be of which they are the figures? How can you hold up a mirror to your face, if your face did not exist? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too, so that we even have prophecies about the Lord himself, which are clearer than daylight. For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us. Even granting that he was figuratively to take the power of Damascus and the spoils of Samaria, still it was literally that he was to “enter into judgment with the elders and princes of the people.” For in the person of Pilate “the heathen raged,” and in the person of Israel “the people imagined vain things”; “the kings of the earth” in Herod, and the rulers in Annas and Caiaphas, were gathered together against the Lord and “against his anointed.” He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so he opened not his mouth.” “He gave his back to scourges, and his cheek to blows, not turning his face even from the shame of spitting.” “He was numbered with the transgressors.” “He was pierced in his hands and his feet.” “They cast lots for his raiment”; “they gave him gall and made him drink vinegar”; “they shook their heads and mocked him.” “He was appraised by the traitor for thirty pieces of silver.” What figures of speech does Isaiah here give us? What tropes does David? What allegories does Jeremiah? Not even of his mighty works have they used parabolic language. Or else, were not the eyes of the blind opened? Did not the tongue of the dumb recover speech? Did not the relaxed hands and palsied knees become strong, and the lame leap as a hart? No doubt we are accustomed also to give a spiritual significance to these statements of prophecy, according to the analogy of the physical diseases that were healed by the Lord; but still they were all fulfilled literally, thus showing that the prophets foretold both senses, except that very many of their words can only be taken in a pure and simple signification and free from all allegorical obscurity, as when we hear of the downfall of nations and cities of Tyre.… Who would prefer affixing a metaphorical interpretation to all these events, instead of accepting their literal truth? The realities are involved in the words, just as the words are read in the realities. Thus, we find that the allegorical style is not used in all parts of the prophetic record, although it occasionally occurs in certain portions of it.
However, we must know that Psalm 68 [LXX], which contains the statement, "The zeal of your house has devoured me," and a little later "They gave me gall for my food, and in my thirst they gave me vinegar to drink," both having been recorded in the Gospels, is placed in the mouth of Christ, indicating no change in the person of the speaker.
And furthermore David said concerning his passion, “For my food they gave gall, and for my thirst they did give me vinegar to drink.” Again he said in that passage, “They have persecuted him whom you have struck and have added to the affliction of him that was slain.” For they added many [afflictions] to him, much that was not written concerning him, cursings and revilings, such as the Scripture could not reveal, for their revilings were hateful. But, however, “the Lord was pleased to humiliate him and afflict him.” And “he was slain for our iniquity,” and “was humiliated for our sins and was made sin in his own person.”
Since the holy God has promised those who hope in him a means of escape from every affliction, we, even if we have been cut off in the midst of a sea of evils and are racked by the mighty waves stirred up against us by the spirits of wickedness, nevertheless endure in Christ who strengthens us, and we have not slackened the intensity of our zeal for the churches, nor do we, as in a storm when the waves rise high, expect destruction. We still hold fast to our earnest endeavors as much as is possible, sensible of the fact that he who was swallowed by the whale was considered deserving of safety because he did not despair of his life but cried out to the Lord. So, then, when we have reached the uttermost limit of evils, we do not stop hoping in the Lord, but we watch and see his help on all sides. Therefore, we have now turned also to you, our most honored brothers, whom we frequently expected to come to our aid in the time of tribulations. When we were disappointed in our hope, we also said to ourselves, “I looked for one that would pity me, but there was none, and for those that would comfort me, but I found none.” Our sufferings are such as to have reached even to the limits of our inhabited world; if, when one member suffers, all the members suffer along with it, surely it was proper for you in your mercy also to be compassionate toward us who have been suffering for a long time. Not the nearness of the places, but the union of spirit, is apt to engender the friendship that we believe is entertained for us by your charity.
And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.
Then [the Evangelist] continues: "Afterwards Jesus, knowing that all things were accomplished, that Scripture might be accomplished, says, 'I thirst.' Now there was a vessel set here full of vinegar, and putting a sponge full of vinegar around [a stalk of] hyssop, they raised it to his lips. When therefore Jesus had taken the vinegar, he said, 'It is finished.' And, bowing his head, he delivered over his spirit." Who can so organize what he does as this man organized what he suffered? But the man, the Mediator of God and man, the man about whom one reads that it was foretold: "And he is a man and who can know him?" For the men through whom these things happened did know the man [to be] God. For he who was hidden as God was apparent as man; he who was apparent suffered these things and he who was hidden, the very same One, organized all these things. Therefore he saw that all the things were finished that were necessary to be done before he took the vinegar and delivered over his spirit; and that this too might be accomplished that Scripture had foretold, "And in my thirst they gave me vinegar to drink," he said, "I thirst," as though he were to say, "In doing this you have fallen short; give what you are." For indeed the Jews themselves were the vinegar, deteriorating from the wine of the patriarchs and prophets, and, as it were, filled from a full vessel, from the iniquity of this world, having their heart like a sponge, deceitful, so to speak, in its cavernous and tortuous hiding places. But the hyssop around which they put the sponge full of vinegar, because it is a lowly herb and cleanses the breast, we take appropriately as the lowliness of Christ that they surrounded and thought they had come round to thwarting. And in regard to this is also that [place] in the psalm, "You will sprinkle me with hyssop, and I shall be cleansed." For we are cleansed by the lowliness of Christ, because unless "he had humbled himself, made obedient even to the death of the cross," his blood assuredly would not have been poured out for the remission of sins, that is, for our cleansing.
For it was proclaimed beforehand by the very same prophets that they [Jews] would not understand, because it was necessary for other things to be fulfilled, and by a hidden and just decree of God, for due punishment to be paid in accordance with their merits. For, indeed, he whom they crucified, he to whom they gave gall and vinegar—although he was hanging on the cross—he said to the Father, for the sake of those whom he would have led from the darkness into the light, "Father, forgive them, for they know not what they do." But, for the sake of the others whom he was to abandon for more hidden causes, he said long before through the prophet, "And they gave me gall for my food, and in my thirst they gave me vinegar to drink. Let their table become as a snare before them, and a recompense and a stumbling block. Let their eyes be darkened that they see not; and their back you always bend down." Therefore, they roam about anywhere and everywhere, their darkened eyes a most remarkable proof for our cause, so that through them our arguments are upheld at the very time that this same people is rejected.
Psalm 68 [LXX] also includes in its title the words "for the things that will be entirely changed." This psalm sings of the passion of our Lord Jesus Christ, assuming to himself even certain words of his members, that is, of his faithful. For he himself did not have any sin, but he carried our sins; thus the psalm says "and my offenses are not hidden from you." Here is written and foretold what we read in the Gospel as having happened: "And they gave me gall for my food, and in my thirst they gave me vinegar to drink." In him, therefore, the old events have been changed that the title of the psalm predicted were to be changed.
You have truly and in very many places read something that pertains to the detestable wickedness of your crime and to the voluntary suffering of the Lord. He himself speaks through Isaiah: “I gave my back to the scourges, my cheeks to striking hands; my face I did not shield from the insult of spittle.” He says through David, “They put gall in my food, and in my thirst they gave me vinegar to drink.” On yet another occasion, he says through David, “Many dogs surround me, a pack of evildoers closes in on me. They have pierced my hands and my feet, they have numbered all my bones. They watched me carefully and examined me. They divided my garments among them and cast lots for my clothes.” Lest only the kind of your crime might seem to be predicted and the power of the crucified one not foretold, you certainly did not read that the Lord descended from the cross. You did, however, read, “The Lord has reigned from the cross.”
That cluster of grapes that was brought from the land of promise on a lever across the shoulders of two men further prefigured Christ. Just as it was hung on the wood and brought by the services of those two men, so Christ, who came from the flesh of a virgin as from the promised land, was between both Testaments, between the two peoples of the Jews and Gentiles, and was hung on the wood of the cross. Now of the two men who walked beneath the burden of that cluster of grapes, the first one signified the Jewish people of whom it is said, “Let their eyes grow dim so that they cannot see, and keep their backs always feeble.” However, the man who came after prefigured our people, that is, the Gentiles who believe and keep Christ before their eyes. They intend always to follow him as a servant does his master or a disciple his teacher, as the Lord says in the Gospel: “If anyone wishes to come after me, let him deny himself, and take up his cross and follow me.” Moreover, this cluster of grapes poured forth the wine of his blood that was pressed out under the weight of the cross for our salvation and gave the church that chalice of his passion to drink. For this reason it was said to the apostles at the time of the birth of the church, “They are full of new wine.”
“May his habitation become desolate, and may there be none to dwell in it, and may another take his office.” Indeed these verses are clear and plainly set forth by the blessed Peter’s interpretation. On the one hand Judas received a deserved penalty for his double-dealing, and as he went to his own proper place (namely, infernal hell), by his untimely and impious death he forsook the common dwelling place of the human way of life. On the other hand, however, by Matthias’s acceptance of the place of his [Judas’s] ministry and apostolate, the most sacred fullness of apostolic perfection was restored.
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Summary
Psalms 69:21 powerfully depicts the Psalmist's profound suffering and the malicious contempt of his adversaries, who, in his desperate need for sustenance and refreshment, offer him bitter gall instead of food and sour vinegar instead of water. This imagery conveys not merely a lack of compassion but an active, deliberate cruelty, providing substances that intensify misery rather than alleviating it. The verse stands as a poignant testament to unjust suffering, carrying significant prophetic weight that finds its ultimate and precise fulfillment in the passion of Jesus Christ.
Context
Literary Context
Psalm 69 is a deeply personal and impassioned lament, traditionally attributed to David, where the speaker cries out to God from overwhelming distress, feeling as though he is sinking in deep waters, with the floods overwhelming him (Psalms 69:1-2). The psalm details the unjust hatred and relentless persecution he endures from numerous enemies, despite his righteousness and devotion to God. This specific verse (69:21) appears within a section describing the extreme contempt and cruelty directed towards the Psalmist, immediately following his lament about being a stranger to his family and bearing reproach for God's sake (Psalms 69:8-12). It serves as a stark illustration of the depths of his suffering and the malicious intent of his adversaries, emphasizing the complete denial of basic human kindness.
Historical & Cultural Context
While traditionally ascribed to David during a period of intense persecution (e.g., by Saul or Absalom), the psalm's language transcends any single historical event, speaking to the universal experience of righteous suffering. In ancient Near Eastern culture, hospitality was a sacred duty, and offering food and drink to a weary or thirsty traveler was a fundamental act of kindness and a sign of respect. The deliberate act of offering gall and vinegar, therefore, represents a complete inversion of this cultural expectation, highlighting the extreme malice and dehumanization inflicted upon the sufferer. Gall, often derived from bitter or poisonous plants, symbolized bitterness, distress, and divine judgment, while vinegar (sour wine) was a cheap, common drink, but offering it instead of refreshing water to one in dire thirst was an act of profound contempt, not relief.
Key Themes
Psalm 69 is rich with themes of unjust suffering, divine abandonment (or the feeling thereof), intense prayer for vindication, and imprecatory pleas against enemies. Crucially, it is recognized as one of the most significant Messianic psalms, containing numerous prophecies that foreshadow the life, passion, and crucifixion of Jesus Christ. The Psalmist's experience of being hated without cause (Psalms 69:4), enduring reproach for God's sake, and receiving bitter treatment directly prefigures the sufferings of the Messiah, particularly as articulated in passages like Isaiah 53. This verse, in particular, highlights the theme of ultimate rejection and the specific, humiliating nature of the Messiah's suffering, demonstrating the depth of His identification with humanity's pain.
Exposition and Analysis
Key Word Analysis
This primitive root is used with the greatest latitude of application, meaning to give, put, make, appoint, bestow, or render. In this context, it signifies a deliberate and active choice by the enemies to present these harmful substances. It is not a passive omission of help, but an intentional act of cruelty, highlighting their malicious agency in the Psalmist's suffering.
This term refers to a poisonous plant, likely the poppy, known for its conspicuous head, and is generally used to denote poison or venom. In the Old Testament, it is frequently associated with bitterness, distress, and divine judgment, sometimes paired with "wormwood" (e.g., Deuteronomy 29:18 or Lamentations 3:19). Here, it symbolizes the deliberate offering of something harmful and utterly unpalatable in place of sustenance, magnifying the cruelty of the enemies and the depth of the Psalmist's affliction.
Derived from a root meaning "to be sour," this refers to sour wine or fermented drink. While a common beverage for the poor, especially diluted with water, offering it to a parched individual in a moment of extreme need, instead of fresh, refreshing water, was an act of profound contempt and mockery. It provided no true refreshment but rather emphasized the sufferer's misery and the enemies' disdain, intensifying his agony rather than alleviating it.
Verse Breakdown
"They gave me also gall for my meat"
This clause describes a deliberate and deeply cruel act. Instead of offering life-sustaining food or comfort to one in profound distress, the enemies maliciously provide a bitter, possibly poisonous, substance. This signifies not just a complete absence of empathy but active malice, aiming to inflict further pain, degradation, and even death. It underscores the Psalmist's utter destitution and the profound depth of his enemies' hatred and contempt.
"and in my thirst they gave me vinegar to drink"
This second clause powerfully reinforces the mockery and inhumane treatment. When the Psalmist is parched and desperate for refreshment, he is given sour wine, which, rather than quenching thirst, would likely exacerbate discomfort and intensify his agony. This act symbolizes the complete denial of basic human kindness and the malicious delight taken in the sufferer's agony, highlighting his profound isolation and the inhumane treatment he endures at the hands of those who should offer solace.
Literary Devices
The verse powerfully employs Symbolism, where "gall" and "vinegar" serve as potent symbols of extreme bitterness, contempt, mockery, and the deliberate infliction of suffering. They represent the antithesis of comfort and sustenance, highlighting the malicious intent of the Psalmist's enemies and the perversion of hospitality. There is also a strong element of Antithesis or Contrast, as the expectation of life-sustaining "meat" and refreshing "drink" is starkly contrasted with the reality of receiving harmful "gall" and unquenchable "vinegar." This stark contrast amplifies the sense of betrayal, the depth of the Psalmist's distress, and the cruelty of his tormentors. Furthermore, the vivid imagery contributes to profound Pathos, evoking deep sympathy and sorrow for the sufferer by depicting the inhumane and agonizing treatment he receives. The extreme nature of the suffering described can also be seen as a form of Hyperbole, emphasizing the unparalleled agony and injustice endured by the Psalmist, making his cry for divine intervention all the more urgent.
Theological and Thematic Connections
Psalms 69:21 stands as a profound testament to the reality of righteous suffering in a fallen world, where those who pursue God's ways may encounter intense opposition and cruelty, even from those who should offer support. Theologically, it underscores God's intimate awareness of the suffering of His faithful, even when they feel abandoned or utterly alone. The psalm's prophetic nature, especially this verse, connects the experience of the Psalmist to the broader biblical narrative of a suffering servant who, though innocent, endures profound injustice and contempt. It highlights the divine plan for redemption, which often unfolds through the crucible of suffering, and points forward to the ultimate suffering of the Messiah, who would bear the full weight of human sin and malice. This verse foreshadows the depth of humiliation and pain the Savior would endure for humanity's salvation.
Reflection and Application
The stark imagery of Psalms 69:21 invites believers to a deeper empathy for all who suffer unjustly, whether from direct malice, societal neglect, or systemic injustice. It reminds us that true compassion involves offering genuine sustenance and refreshment—physical, emotional, and spiritual—rather than substances or actions that deepen pain or mock need. In a world where bitterness and contempt often replace kindness, this verse challenges us to be agents of true comfort and healing, extending grace where it is denied, and actively seeking to alleviate suffering. It also provides profound solace for those experiencing deep personal suffering, rejection, or betrayal, knowing that the Psalmist's cry, and ultimately Christ's experience, validates their pain and assures them that God sees and understands their distress, even when others fail to offer solace. Our endurance through such trials, sustained by God's grace, can become a powerful testimony to His faithfulness and a source of hope for others.
Questions for Reflection
FAQ
Is Psalm 69 truly Messianic, or just about David?
While Psalm 69 is deeply rooted in the personal experience of a righteous sufferer, traditionally understood as King David, its language and specific details, particularly Psalms 69:21, are so precisely fulfilled in the life and passion of Jesus Christ that it is widely accepted as a profoundly Messianic prophecy. Many scholars recognize a "dual fulfillment," where the psalm speaks to the immediate historical context of the Psalmist's suffering while simultaneously pointing forward to the ultimate, perfect suffering of the Messiah. The New Testament writers explicitly cite or allude to Psalm 69 in relation to Jesus, confirming its prophetic significance (e.g., John 2:17 referencing zeal for God's house; Romans 15:3 referencing bearing reproach; and Acts 1:20 referencing the desolation of Judas's habitation).
What is the significance of "gall" and "vinegar" beyond their literal meaning?
Beyond their literal identity as bitter herbs and sour wine, "gall" and "vinegar" in this context symbolize the depths of human malice, contempt, and the deliberate denial of comfort or sustenance to someone in dire need. They represent an active desire to inflict pain and mockery rather than offering relief. The giving of gall for meat signifies a perversion of nourishment, offering poison instead of life, a symbol of extreme bitterness and judgment. The offering of vinegar in thirst signifies a perversion of hospitality, offering something that mocks rather than quenches, a symbol of contempt and humiliation. Together, they powerfully convey the profound isolation, degradation, and the inhumane treatment experienced by the sufferer, highlighting the active cruelty of the tormentors.
Why did Jesus refuse the "wine mingled with gall" in Matthew but accept the "sour wine" in John?
The offering of "wine mingled with gall" in Matthew 27:34 (or "wine mingled with myrrh" in Mark 15:23) was likely a common narcotic or pain-dulling concoction offered to those being crucified to alleviate their agony. Jesus refused this because He intended to fully and consciously experience the suffering of the cross, bearing the full weight of humanity's sin without any numbing agent. His suffering was a complete, unmitigated act of atonement, a conscious sacrifice. Later, when Jesus declared, "I thirst" (John 19:28), He was expressing a genuine physical need, and the "sour wine" (vinegar) offered on a sponge (John 19:29) was a common, if unpalatable, drink. This offering, though still a fulfillment of Psalms 69:21, was a response to His physical thirst, not an attempt to dull His pain, and thus He accepted it, completing the prophecy.
Christ-Centered Fulfillment
Psalms 69:21 finds its most poignant and precise fulfillment in the crucifixion of Jesus Christ, demonstrating the meticulous detail of Old Testament prophecy concerning the Messiah's passion. The Psalmist's cry of being given "gall for my meat" and "vinegar to drink" was not merely a lament but a prophetic utterance that literally unfolded on Golgotha. As recorded in Matthew 27:34, Jesus was offered "wine mingled with gall" at the beginning of His crucifixion, which He refused, choosing to endure the full agony of the cross without numbing His senses. Later, in His final moments, fulfilling the specific prophecy of "in my thirst they gave me vinegar to drink," Jesus cried out, "I thirst" (John 19:28), and was given sour wine on a sponge (John 19:29). This direct fulfillment underscores the divine orchestration of events surrounding Christ's passion. Jesus, the innocent Lamb of God (John 1:29), willingly embraced this ultimate rejection and suffering—receiving bitterness instead of comfort, and mockery instead of mercy—not for His own sins, but to bear the judgment for ours. His endurance of this profound indignity and pain reveals the depth of His love and the completeness of His atoning sacrifice, identifying Him fully with the suffering of humanity and providing the ultimate source of comfort and redemption for all who trust in Him (Isaiah 53:5).