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Commentary on Psalms 69 verses 22–29
These imprecations are not David's prayers against his enemies, but prophecies of the destruction of Christ's persecutors, especially the Jewish nation, which our Lord himself foretold with tears, and which was accomplished about forty years after the death of Christ. The first two verses of this paragraph are expressly applied to the judgments of God upon the unbelieving Jews by the apostle (Rom 11:9, Rom 11:10), and therefore the whole must look that way. The rejection of the Jews for rejecting Christ, as it was a signal instance of God's justice and an earnest of the vengeance which God will at last take on all that are obstinate in their infidelity, so it was, and continues to be, a convincing proof of the truth of the Christian religion. One great objection against it, at first, was, that it set aside the ceremonial law; but its doing so was effectually justified, and that objection removed, when God so remarkably set it aside by the utter destruction of the temple, and the sinking of those, with the Mosaic economy, that obstinately adhered to it in opposition to the gospel of Christ. Let us observe here,
I. What the judgments are which should come upon the crucifiers of Christ; not upon all of them, for there were those who had a hand in his death and yet repented and found mercy (Act 2:23; Act 3:14, Act 3:15), but upon those of them and their successors who justified it by an obstinate infidelity and rejection of his gospel, and by an inveterate enmity to his disciples and followers. See Th1 2:15, Th1 2:16. It is here foretold,
1.That their sacrifices and offerings should be a mischief and prejudice to them (Psa 69:22): Let their table become a snare. This may be understood of the altar of the Lord, which is called his table and theirs because in feasting upon the sacrifices they were partakers of the altar. This should have been for their welfare or peace (for they were peace-offerings), but it became a snare and a trap to them; for by their affection and adherence to the altar they were held fast in their infidelity and hardened in their prejudices against Christ, that altar which those had no right to eat of who continued to serve the tabernacle, Heb 13:10. Or it may be understood of their common creature-comforts, even their necessary food; they had given Christ gall and vinegar, and therefore justly shall their meat and drink be made gall and vinegar to them. When the supports of life and delights of sense, through the corruption of our nature, become an occasion of sin to us, and are made the food and fuel of our sensuality, then our table is a snare, which is a good reason why we should never feed ourselves without fear, Jde 1:12.
2.That they should never have the comfort either of that knowledge or of that peace which believers are blessed with in the gospel of Christ (Psa 69:23), that they should be given up, (1.) To a judicial blindness: Let their eyes be darkened, that they see not the glory of God in the face of Christ. Their sin was that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was that they should not see, but be given up to their own hearts' lusts, which were hardening, and the god of this world should be permitted to blind their minds, Co2 4:4. This was foretold concerning them (Isa 6:10), and Christ ratified it, Mat 13:14, Mat 13:15; Joh 12:40. (2.) To a judicial terror. There is a gracious terror, which opens the way to comfort, such as that of Paul (Act 9:6); he trembled and was astonished. But this is a terror that shall never end in peace, but shall make their loins continually to shake, through horror of conscience, as Belshazzar, when the joints of his loins were loosed. "Let them be driven to despair, and filled with constant confusion." This was fulfilled in the desperate counsels of the Jews when the Romans came upon them.
3.That they should fall and lie under God's anger and fiery indignation (Psa 69:24): Pour out thy indignation upon them. Note, Those who reject God's great salvation proffered to them may justly fear that his indignation will be poured out upon them; for those that submit not to the Son of his love will certainly be made the generation of his wrath. It is the doom passed on those who believe not in Christ that the wrath of God abideth on them (Joh 3:36); it takes hold of them, and will never let them go. Salvation itself will not save those that are not willing to be ruled by it. Behold the goodness and severity of God!
4.That their place and nation should be utterly taken away, the very thing they were afraid of, and to prevent which, as they pretended, they persecuted Christ (Joh 11:48): Let their habitation be desolate (Psa 69:25), which was fulfilled when their country was laid waste by the Romans, and Zion, for their sakes, was ploughed as a field, Mic 3:12. The temple was the house which they were in a particular manner proud of, but this was left unto them desolate, Mat 23:38. Yet that is not all; it ought to be some satisfaction to us, if we be cut off from the enjoyment of our possessions, that others will have the benefit of them when we are dislodged: but it is here added, Let none dwell in their tents, which was remarkably fulfilled in Judah and Jerusalem, for after the destruction of the Jews it was long ere the country was inhabited to any purpose. But this is applied particularly to Judas, by St. Peter, Act 1:20. For, he being felo de se - a suicide, we may suppose his estate was confiscated, so that his habitation was desolate and no man of his own kindred dwelt therein.
5.That their way to ruin should be downhill, and nothing should stop them, nor interpose to prevent it (Psa 69:27): "Lord, leave them to themselves, to add iniquity to iniquity." Those that are bad, if they be given up to their own hearts' lusts, will certainly be worse; they will add sin to sin, nay, they will add rebellion to their sin, Job 34:37. It is said of the Jews that they filled up their sin always, Th1 2:16. Add the punishment of iniquity to their iniquity (so some read it), for the same word signifies both sin and punishment, so close is their connexion. If men will sin, God will reckon for it. But those that have multiplied to sin may yet find mercy, for God multiplies to pardon, through the righteousness of the Mediator; and therefore, that they might be precluded from all hopes of mercy, he adds, Let them not come into thy righteousness, to receive the benefit of the righteousness of God, which is by faith in a Mediator, Phi 3:9. Not that God shuts out any from that righteousness, for the gospel excludes none that do not by their unbelief exclude themselves; but let them be left to take their own course and they will never come into this government; for being ignorant of the demands of God's righteousness, and going about to establish the merit of their own, they have not submitted themselves to the righteousness of God, Rom 10:3. And those that are so proud and self-willed that they will not come into God's righteousness shall have their doom accordingly; they themselves have decided it: they shall not come into his righteousness. Let not those expect any benefit by it that are not willing and glad to be beholden to it.
6.That they should be cut off from all hopes of happiness (Psa 69:28): Let them be blotted out of the book of the living; let them not be suffered to live any longer, since, the longer they live, the more mischief they do. Multitudes of the unbelieving Jews fell by sword and famine, and none of those who had embraced the Christian faith perished among them; the nation, as a nation, was blotted out, and became not a people. Many understand it of their rejection from God's covenant and all the privileges of it; that is the book of the living: "Let the commonwealth of Israel itself, Israel according to the flesh, now become alienated from that covenant of promise which hitherto it has had the monopoly of. Let it appear that they were never written in the Lamb's book of life, but reprobate silver let men call them, because the Lord has rejected them. Let them not be written with the righteous; that is, let them not have a place in the congregation of the saints when they shall all be gathered in the general assembly of those whose names are written in heaven," Psa 1:5.
II. What the sin is for which these dreadful judgments should be brought upon them (Psa 69:26): They persecute him whom thou hast smitten, and talk to the grief of thy wounded. 1. Christ was he whom God had smitten, for it pleased the Lord to bruise him, and he was esteemed stricken, smitten of God, and afflicted, and therefore men hid their faces from him, Isa 53:3, Isa 53:4, Isa 53:10. They persecuted him with a rage reaching up to heaven; they cried, Crucify him, crucify him. Compare that of St. Peter with this, Act 2:23. Though he was delivered by the counsel and foreknowledge of God, it was with wicked hands that they crucified and slew him. They talked to the grief of the Lord Jesus when he was upon the cross, saying, He trusted in God, let him deliver him, than which nothing could be said more grieving. 2. The suffering saints were God's wounded, wounded in his cause and for his sake, and them they persecuted, and talked to their grief. For these things wrath came upon them to the uttermost, Th1 2:16; and see Mat 23:34, etc. This may be understood more generally, and it teaches us that nothing is more provoking to God than to insult over those whom he has smitten, and to add affliction to the afflicted, upon which it justly follows here, Add iniquity to iniquity; see Zac 1:15. Those that are of a wounded spirit, under trouble and fear about their spiritual state, ought to be very tenderly dealt with, and care must be taken not to talk to their grief and not to make the heart of the righteous sad.
III. What the psalmist thinks of himself in the midst of all (Psa 69:29): "But I am poor and sorrowful; that is the worst of my case, under outward afflictions, yet written among the righteous, and not under God's indignation as they are." It is better to be poor and sorrowful, with the blessing of God, than rich and jovial and under his curse. For those who come into God's righteousness shall soon see an end of their poverty and sorrow, and his salvation shall set them up on high, which is the thing that David here prays for, Isa 61:10. This may be applied to Christ. He was, in his humiliation, poor and sorrowful, a man of sorrows, and that had not where to lay his head. But God highly exalted him; the salvation wrought for him, the salvation wrought by him, set him up on high, far above all principalities and powers.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them: [Psalms 69:22-23] Let their eyes be darkened, that they may not see, and bow down their back alway.
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.
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.
But the Jews who slew him, and would not believe in him, because it behoved him to die and rise again, were yet more miserably wasted by the Romans, and utterly rooted out from their kingdom, where aliens had already ruled over them, and were dispersed through the lands (so that indeed there is no place where they are not), and are thus by their own Scriptures a testimony to us that we have not forged the prophecies about Christ. And very many of them, considering this, even before his passion, but chiefly after his resurrection, believed on him, of whom it was predicted, "Though the number of the children of Israel be as the sand of the sea, the remnant shall be saved." But the rest are blinded, of whom it was predicted, "Let their table be made before them a trap, and a retribution, and a stumbling-block. Let their eyes be darkened lest they see, and bow down their back alway." Therefore, when they do not believe our Scriptures, their own, which they blindly read, are fulfilled in them, lest perchance any one should say that the Christians have forged these prophecies about Christ which are quoted under the name of the sibyl, or of others, if such there be, who do not belong to the Jewish people.
"Many hear the word of truth, but some believe and others speak against it. Therefore the former will to believe, but the latter do not will." Who would not know this? Who would deny it? But since in some persons the will is prepared by God and in others it is not, we must indeed distinguish what comes from his mercy and what comes from his judgment. "That which Israel sought," says the apostle, "he has not obtained, but the elect have obtained it, and the rest have been blinded. As it is written, 'God has given them the spirit of insensibility: eyes that they should not see, and ears that they should not hear, until this present day.' And David says, 'Let their table be made a snare, and a recompense and a stumbling block to them. Let their eyes be darkened, that they may not see; and bow down their back always.' " Behold mercy and judgment: mercy on the elect, who have obtained the justice of God, but judgment on the others who have been blinded. And yet the former have believed, because they have willed, while the latter have not believed, because they have not willed. Hence, mercy and judgment were brought about in their own wills. Clearly, this election is through grace, not at all through merits. As the apostle had earlier said, "Even so then at this present time also, there is a remnant saved according to the election of grace. And if by grace, it is not now by works; otherwise grace is no more grace." Therefore, it is by grace that the elect have obtained what they have obtained; there preceded nothing that they might first give so that it might be given to them in recompense. God saved them for nothing. As to those others who were blinded, as it clearly stated here, it was done in retribution. "All the ways of the Lord are mercy and truth." But "his ways" are "unsearchable." Hence, the mercy by which he freely liberates and the truth by which he justly judges are both unsearchable.
"And they gave for My food gall, and in My thirst they gave Me vinegar to drink" [Psalm 69:22]. This was done indeed to the letter. And the Gospel declares this to us. But we must understand, brethren, that the very fact that I found not comforters, that the very fact that I found not one that together should be made sorrowful, this was My gall, this to Me was bitter, this was vinegar: bitter because of grief, vinegar because of their old man. For we read, that to Him indeed gall was offered, as the Gospel speaks; but for drink, not for food. [Matthew 27:34] Nevertheless, we must so take and consider that when fulfilled, which here had been before predicted, "They gave for My food gall:" and in that very action, not only in this saying, we ought to seek for a mystery, at secret things to knock, to enter the rent veil of the Temple, to see there a Sacrament, both in what there has been said and in what there has been done. "They gave," He says, "for My food gall:" not the thing itself which they gave was food, for it was drink: but "for food they gave it." Because already the Lord had taken food, and into it there had been thrown gall. But He had taken Himself pleasant food, when He ate the Passover with His disciples: therein He showed the Sacrament of His Body. Unto this food so pleasant, so sweet, of the Unity of Christ, of which the Apostle makes mention, saying, "For one bread, One Body, being many we are;" [1 Corinthians 10:17] unto this pleasant food who is there that adds gall, except the gainsayers of the Gospel, like those persecutors of Christ? For less the Jews sinned in crucifying Him walking on earth, than they that despise Him sitting in Heaven. That which then the Jews did, in giving above the food which He had already taken that bitter draught to drink, the same they do that by evil living bring scandal upon the Church: the same do embittered heretics, "But let them not be exalted in their own selves." They give gall after so delectable meat. But what does the Lord? He admits them not to His Body. In this mystery, when they presented gall, the Lord Himself tasted, and would not drink. [Matthew 27:34] If we did not suffer them, neither at all should we taste: but because it is necessary to suffer them, we must needs taste. But because in the members of Christ such sort cannot be, they can be tasted, received into the Body they cannot be. "And they gave for My food gall, and in My thirst they gave Me vinegar to drink." I was thirsting, and vinegar I received: that is, for the faith of them I longed, and I found oldness.
They themselves have become full of gall and bitterness in serving food of gall and vinegar to the living Bread. How else do they look on these prophecies in the psalm: "Let their eyes be darkened so that they do not see," and how are they to be upright in order to lift up their heart, they about whom it has been foretold, "and they always bend down their back together"? These prophecies have not been made, however, about all the Jews; only about those to whom the predictions apply. These indictments do not concern those who believed in Christ at that time because of these very prophecies or those who have believed in Christ up to the present or who, henceforth, up to the end of the world, will believe in Christ, that is, the true Israel who will see the Lord face to face. "For they are not all Israelites who are sprung from Israel; nor because they are the descendants of Abraham, are they all his children; but through Isaac shall your posterity bear your name. This is to say, they are not the children of God who are the children of the flesh, but it is the children of promise who are reckoned as a posterity." They belong to the spiritual Zion and the cities of Judah, that is, to the churches about whom the apostle says, "And I was unknown by sight to the churches of Judah, which were in Christ," since a little later in the same psalm appears, "For God will save Zion, and the cities of Judah shall be built up. And they shall dwell there and acquire it by inheritance. And the seed of his servants shall possess it; and they that love his name shall dwell therein." When the Jews hear these words, they take them in their natural meaning and imagine an earthly Jerusalem that is in slavery with its children, not our eternal mother who is in heaven.
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 69:22 is a potent imprecatory prayer from a lament psalm, attributed to King David, expressing a fervent plea for divine justice against his adversaries. It powerfully articulates a profound reversal of fortune, where the very sources of sustenance, prosperity, and well-being intended for the wicked are invoked to become instruments of their downfall, transforming their "table" and "welfare" into a "snare" and a "trap." This verse underscores the biblical principle that persistent unrighteousness and opposition to God's ways ultimately lead to self-inflicted ruin, often through unexpected means.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 69:22 masterfully employs several literary devices to convey its powerful message. Parallelism is evident throughout the verse, specifically synonymous parallelism, where the second clause ("that which should have been for their welfare, let it become a trap") echoes and intensifies the meaning of the first ("Let their table become a snare before them"). Both clauses express the same core idea of reversal and judgment, reinforcing the imprecatory prayer. The verse also utilizes potent Metaphor, as "table" and "welfare" are not literally transforming into physical "snares" and "traps." Instead, these terms serve as metaphors for the means of their ruin, implying that the very foundations of their life and prosperity would become the instruments of their destruction. Finally, there is profound Irony at play. The "table" (a symbol of life and sustenance) and "welfare" (representing peace and flourishing) are precisely what are invoked to become instruments of ruin. This stark contrast highlights the perversion of blessings into curses for those who reject God's ways, emphasizing that sin carries its own destructive consequences, often turning one's perceived strengths into fatal weaknesses.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 69:22 profoundly articulates the biblical principle of divine retribution and the consequences of persistent unrighteousness. It is a prayer rooted in the conviction that God is a righteous judge who will ultimately vindicate His suffering servants and bring justice upon those who actively oppose Him and His truth. The verse speaks to the danger of spiritual hardening, where even the blessings and opportunities provided by God can become a stumbling block for those who refuse to acknowledge Him. It reflects the broader biblical theme that those who dig a pit for others often fall into it themselves, and that the wicked's own devices will ultimately ensnare them. This is not a call for personal vengeance but an appeal to God's perfect justice, trusting that He will turn the tables on the oppressors.
REFLECTION AND APPLICATION
While Psalms 69:22 is an imprecatory prayer, which can feel challenging for believers committed to Christ's command to love our enemies, it offers profound insights for contemporary reflection. It reminds us that God is indeed a God of justice, and ultimately, all wickedness will be confronted and judged. This verse serves as a solemn warning against spiritual complacency, pride, and the misuse of God's blessings. What God provides for our good—our resources, our relationships, our peace—can indeed become a detriment if our hearts are hardened, our ways are unrighteous, or if we fail to acknowledge Him as the source of all good. For those who trust in God, it offers assurance that even amidst persecution and injustice, God sees and will act on behalf of His righteous ones, often turning the schemes of the wicked back upon themselves. It challenges us to examine our own lives: are we using our "table" and "welfare" for God's glory, or are we allowing them to become potential snares that lead us away from Him?
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory prayers like Psalm 69:22?
Answer: This is a complex question for Christians. While the New Testament calls believers to love their enemies (Matthew 5:44) and leave vengeance to God (Romans 12:19), imprecatory psalms like Psalm 69:22 are not expressions of personal vindictiveness but appeals to God's perfect justice. They reflect a deep yearning for God's righteousness to prevail in a world marred by sin and injustice. For Christians, these psalms remind us that God is indeed a just judge who will ultimately right all wrongs. While we are called to forgive and extend grace, we also acknowledge that there will be a final reckoning where all evil will be judged. We can learn from these psalms to express our pain and desire for justice to God, trusting Him to execute it in His perfect timing and way, rather than taking it into our own hands.
How does "table" and "welfare" become a "snare" or "trap" for the wicked?
Answer: The "table" and "welfare" represent all that provides comfort, security, and prosperity. For the wicked, these very blessings can become instruments of their downfall in several ways. Firstly, unchecked prosperity can lead to arrogance and spiritual blindness, causing them to forget God and become complacent in their sin (Proverbs 1:32). Secondly, their pursuit of self-serving "welfare" can lead them into unethical or destructive behaviors that ultimately backfire, trapping them in the consequences of their own actions. What they rely on for their perceived strength or happiness can become the means by which they are exposed, humbled, or brought to ruin. It's a divine irony where the very things intended for good, when misused or built upon unrighteousness, become the instruments of judgment.
CHRIST-CENTERED FULFILLMENT
Psalms 69:22, though a prayer for justice against David's enemies, finds profound Christ-centered fulfillment, particularly through its New Testament applications. The entire Psalm 69 is deeply prophetic of Christ's suffering, rejection, and zealous devotion to God, as seen in John 2:17 and Romans 15:3. The imprecation against those who persecuted David ultimately foreshadows the judgment that fell upon those who rejected and crucified the Messiah. Peter explicitly quotes Psalms 69:22-23 in Acts 1:20 to describe the fate of Judas Iscariot, whose "table" (his position among the disciples, his share in the ministry) became a snare leading to his betrayal and ruin. Even more expansively, Paul applies these verses in Romans 11:9-10 to explain the spiritual hardening that came upon a portion of Israel due to their rejection of Christ. For them, their very blessings—the Law, the covenants, their spiritual "table" of divine revelation and privilege—became a stumbling block and a snare, leading to spiritual blindness rather than salvation. Christ Himself, who is the true source of shâlôwm (John 14:27), becomes a "stone of stumbling and a rock of offense" for those who do not believe (1 Peter 2:8). Thus, the ultimate "table" of fellowship with God, offered through Christ, becomes a source of judgment for those who partake unworthily or reject the invitation, fulfilling the psalm's prophetic warning that what should be for one's welfare can become a trap.