The underlined verses, esp. 69:9(cf. John 2:17), seem to point to this Psalm looking forward to Christ, and His sufferings. My question: If this is a Psalm of the suffering of Christ, how can we view verses 24-28, in light of Luke 23:24: In other words, in the Psalm, Christ(theoretically) is calling the for the wrath of God to be poured on those who cause His sufferings, whereas, calling for mercy to be displayed to them during the time of His dying, in the Luke passage. Any thoughts?

__________________
Ian Kemmerer
Trinity Bible Fellowship, Blandon, PA
Fleetwood, PA

"Be still, my soul: when dearest friends depart, And all is darkened in the vale of tears, Then shalt thou better know His love, His heart, Who comes to soothe thy sorrow and thy fears. Be still, my soul: thy Jesus can repay From His own fullness all He takes away."

"Long my imprisoned spirit lay,
Fast bound in sin and nature’s night;
Thine eye diffused a quickening ray—
I woke, the dungeon flamed with light;
My chains fell off, my heart was free,
I rose, went forth, and followed Thee."

Ian,
It helps to remember that the OT did not greatly distinguish between the first and second works of Christ (which we often, but perhaps not felicitously, divide between his "comings"). Which works are these? Salvation and Judgment.

The truth is that they both are inaugurated in his first advent. John the Baptist wasn't kidding when he spoke of he who was coming with his winnowing fork in his hand, to burn up the chaff with unquenchable fire. Salvation and Judgment both arrive in Jesus, it is simply that in the first coming, Salvation is most visible and Judgment is established but neither initiated generally, nor consummated.

When Christ was raised from the dead, the work of Salvation was objectively settled. Personally, it remains to be appropriated for many, and finalized in their glorification, and consummated in the Resurrection and Last Judgment. Similarly, in the Resurrection of Christ Judgment is settled as well; it only remains to see its results.

But meanwhile, there is a window of repentance, execution of sentence is stayed for the sake of those who must still be forgiven. Personally and individually, people are facing Judgment every single day. Their rebellion (in solidarity with Adam) was ruled a Failure when Jesus came alive out of the Tomb. And when they die, it is before Christ they are judged both interim (where they abide in hell), and waiting for final destruction.

Therefore, regarding the Psalm, both aspects of the work--or both works--are in view. It isn't proper really to separate them, because neither the Old Testament nor the New separates them. Nor in any appreciable sense, other than 3-days in the Tomb, are Salvation and Judgment separated chronologically. Certainly Christ is not waiting to take his seat as Judge until the Last Day.

The forgiveness Jesus offers even as the soldiers cruelly crucify him, which I think he truly gave them--I think Jesus intended to save many of the ones who personally took part in his murder--is ultimately for the elect who force him (from our standpoint) to the cross. It is especially for the Gentiles whose pitch-black ignorance (though it is culpable) is pitiable.

However, for the unrepentant, both Jew and Gentile, there is no forgiveness, nor does Jesus offer it to them. Their Judgment is literally around the corner, and Jesus told the Council as much, Mark 14:62.

__________________
Rev. Bruce G. Buchanan
ChainOLakes Presbyterian Church, CentralLake, MI


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To reiterate what you are saying:

The judgment pronounced by Christ in this Psalm, has reprobate mankind as it's recipient, and is not limited(nor even targeted) toward those on the day of Christ's humiliation and crucifixion. Correct?

I would say yes, basically, when you are thinking of this Psalm in its prophetic modality. There were those (perhaps exemplified by Caiaphas, who few think was ever saved) for whom these sentiments are hardly different from that which Jesus said directly to him in his trial. I don't think that Jesus' forgiving words on the cross are any less precisely directed to the elect.

Jesus didn't pray for Judas, and Psalm 109 has reference to him. I would say that the imprecatory Psalms tend to indicate that if Christ does not pray for your salvation, He does pray for your destruction.

__________________
Ruben
Moderator
F.P.C.I.
Indiana

Vanities and disguises have covered us, and thereby we are naked; licenciousness hath inflam'd us, and thereby we are frozen; voluptuousness hath fed us, and thereby we are sterved, the fancies and traditions of men have taught and instructed us, and thereby we are ignorant.
John Donne

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