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Commentary on Psalms 109 verses 6–20
David here fastens upon some one particular person that was worse than the rest of his enemies, and the ringleader of them, and in a devout and pious manner, not from a principle of malice and revenge, but in a holy zeal for God and against sin and with an eye to the enemies of Christ, particularly Judas who betrayed him, whose sin was greater than Pilate's that condemned him (Joh 19:11), he imprecates and predicts his destruction, foresees and pronounces him completely miserable, and such a one as our Saviour calls him, A son of perdition. Calvin speaks of it as a detestable piece of sacrilege, common in his time among Franciscan friars and other monks, that if any one had malice against a neighbour he might hire some of them to curse him every day, which he would do in the words of these verses; and particularly he tells of a lady in France who, being at variance with her own and only son, hired a parcel of friars to curse him in these words. Greater impiety can scarcely be imagined than to vent a devilish passion in the language of sacred writ, to kindle strife with coals snatched from God's altar, and to call for fire from heaven with a tongue set on fire of hell.
I. The imprecations here are very terrible - woe, and a thousand woes, to that man against whom God says Amen to them; and they are all in full force against the implacable enemies and persecutors of God's church and people, that will not repent, to give him glory. It is here foretold concerning this bad man,
1.That he should be cast and sentenced as a criminal, with all the dreadful pomp of a trial, conviction, and condemnation (Psa 109:6, Psa 109:7): Set thou a wicked man over him, to be as cruel and oppressive to him as he has been to others; for God often makes one wicked man a scourge to another, to spoil the spoilers and to deal treacherously with those that have dealt treacherously. Set the wicked one over him (so some), that is, Satan, as it follows; and then it was fulfilled in Judas, into whom Satan entered, to hurry him into sin first and then into despair. Set his own wicked heart over him, set his own conscience against him; let that fly in his face. Let Satan stand on his right hand, and be let loose against him to deceive him, as he did Ahab to his destruction, and then to accuse him and resist him, and then he is certainly cast, having no interest in that advocate who alone can say, The Lord rebuke thee, Satan (Zac 3:1, Zac 3:2); when he shall be judged at men's bar let not his usual arts to evade justice do him any service, but let his sin find him out and let him be condemned; nor shall he escape before God's tribunal, but be condemned there when the day of inquisition and recompence shall come. Let his prayer become sin, as the clamours of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry, Lord, Lord, open to us. Let every thing be turned against him and improved to his disadvantage, even his prayers.
2.That, being condemned, he should be executed as a most notorious malefactor. (1.) That he should lose his life, and the number of his months be cut off in the midst, by the sword of justice: Let his days be few, or shortened, as a condemned criminal has but a few days to live (Psa 109:8); such bloody and deceitful men shall not live out half their days. (2.) That consequently all his places should be disposed of to others, and they should enjoy his preferments and employments: Let another take his office. This Peter applies to the filling up of Judas's place in the truly sacred college of the apostles, by the choice of Matthias, Act 1:20. Those that mismanage their trusts will justly have their office taken from them and given to those that will approve themselves faithful. (3.) That his family should be beheaded and beggared, that his wife should be made a widow and his children fatherless, by his untimely death, Psa 109:9. Wicked men, by their wicked courses, bring ruin upon their wives and children, whom they ought to take care of and provide for. Yet his children, if, when they lost their father, they had a competency to live upon, might still subsist in comfort; but they shall be vagabonds and shall beg; they shall not have a house of their own to live in, nor any certain dwelling-place, nor know where to have a meal's-meat, but shall creep out of their desolate places with fear and trembling, like beasts out of their dens, to seek their bread (Psa 109:10), because they are conscious to themselves that all mankind have reason to hate them for their father's sake. (4.) That his estate should be ruined, as the estates of malefactors are confiscated (Psa 109:11): Let the extortioner, the officer, seize all that he has and let the stranger, who was nothing akin to his estate, spoil his labour, either for his crimes or for his debts, Job 5:4, Job 5:5. (5.) That his posterity should be miserable. Fatherless children, though they have nothing of their own, yet sometimes are well provided for by the kindness of those whom God inclines to pity them; but this wicked man having never shown mercy there shall be none to extend mercy to him, by favouring his fatherless children when he is gone, Psa 109:12. The children of wicked parents often fare the worse for their parents' wickedness in this way that the bowels of men's compassion are shut up from them, which yet ought not to be, for why should children suffer for that which was not their fault, but their infelicity? (6.) That his memory should be infamous, and buried in oblivion and disgrace (Psa 109:13): Let his posterity be cut off; let his end be to destruction (so Dr. Hammond); and in the next generation let their name be blotted out, or remembered with contempt and indignation, and (Psa 109:15) let an indelible mark of disgrace be left upon it. See here what hurries some to shameful deaths, and brings the families and estates of others to ruin, makes them and their despicable and odious, and entails poverty, and shame, and misery, upon their posterity; it is sin, that mischievous destructive thing. The learned Dr. Hammond applies this to the final dispersion and desolation of the Jewish nation for their crucifying Christ; their princes and people were cut off, their country was laid waste, and their posterity were made fugitives and vagabonds.
II. The ground of these imprecations bespeaks them very just, though they sound very severe. 1. To justify the imprecations of vengeance upon the sinner's posterity, the sin of his ancestors is here brought into the account (Psa 109:14, Psa 109:15), the iniquity of his fathers and the sin of his mother. These God often visits even upon the children's children, and is not unrighteous therein: when wickedness has long run in the blood justly does the curse run along with it. Thus all the innocent blood that had been shed upon the earth, from that of righteous Abel, was required from that persecuting generation, who, by putting Christ to death, filled up the measure of their fathers, and left as long a train of vengeance to follow them as the train of guilt was that went before them, which they themselves agreed to by saying, His blood be upon us and on our children. 2. To justify the imprecations of vengeance upon the sinner himself, his own sin is here charged upon him, which called aloud for it. (1.) He had loved cruelty, and therefore give him blood to drink (Psa 109:16): He remembered not to show mercy, remembered not those considerations which should have induced him to show mercy, remembered not the objects of compassion that had been presented to him, but persecuted the poor, whom he should have protected and relieved, and slew the broken in heart, whom he should have comforted and healed. Here is a barbarous man indeed, not it to live. (2.) He had loved cursing, and therefore let the curse come upon his head, Psa 109:17-19. Those that were out of the reach of his cruelty he let fly at with his curses, which were impotent and ridiculous; but they shall return upon him. He delighted not in blessing; he took no pleasure in wishing well to others, nor in seeing others do well; he would give nobody a good word or a good wish, much less would he do any body a good turn; and so let all good be far from him. He clothed himself with cursing; he was proud of it as an ornament that he could frighten all about him with the curses he was liberal of; he confided in it as armour, which would secure him from the insults of those he feared. And let him have enough of it. Was he fond of cursing? Let God's curse come into his bowels like water and swell him as with a dropsy, and let it soak like oil into his bones. The word of the curse is quick and powerful, and divides between the joints and the marrow; it works powerfully and effectually; it fastens on the soul; it is a piercing thing, and there is no antidote against it. Let is compass him on every side as a garment, Psa 109:19. Let God's cursing him be his shame, as his cursing his neighbour was his pride; let it cleave to him as a girdle, and let him never be able to get clear of it. Let it be to him like the waters of jealousy, which caused the belly to swell and the thigh to rot. This points at the utter ruin of Judas, and the spiritual judgments which fell on the Jews for crucifying Christ. The psalmist concludes his imprecations with a terrible Amen, which signifies not only, "I wish it may be so," but "I know it shall be so." Let this be the reward of my adversaries from the Lord, Psa 109:20. And this will be the reward of all the adversaries of the Lord Jesus; his enemies that will not have him to reign over them shall be brought forth and slain before him. And he will one day recompense tribulation to those that trouble his people.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. [Psalms 109:8] Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.
And if we must make a statement regarding Judas that may overwhelm our opponents with shame, we would say that, in the book of Psalms, the whole of Psalm 108 [LXX] contains a prophecy about Judas, the beginning of which is this: "O God, whom I praise, do not remain silent; for the mouths of the sinner and the mouth of the deceitful man are opened against me." And it is predicted in this psalm both that Judas separated himself from the number of the apostles on account of his sins and that another was selected in his place; and this is shown by the words "and let another man take his position." But now suppose that he had been betrayed by one of his disciples, who was possessed by a worse spirit than Judas and who had completely poured out, as it were, all the words that he had heard from Jesus, what would this contribute to an accusation against Jesus or the Christian religion? And how will this demonstrate its doctrine to be false? We have replied in the preceding chapter to the statements that follow this, showing that Jesus was not taken prisoner when attempting to flee but that he gave himself up voluntarily for the sake of us all. Therefore it follows, that even if he were bound, he was bound agreeably to his own will, thus teaching us the lesson that we should undertake similar things for the sake of religion in a spirit of willingness.
"Let his children be fatherless, and his wife a widow" [Psalm 109:8]. After his death, both his children were fatherless, and his wife a widow.
Petilianus said, "We must consider, I say, and declare how far the treacherous traditor is to be considered dead while he was still living. Judas was an apostle when he betrayed Christ; and the same man was already dead, having spiritually lost the office of an apostle, being destined afterwards to die by hanging himself, as it is written: "I have sinned," he says, " ' in that I have betrayed innocent blood'; and he departed, went out, and hanged himself." The traitor perished by the rope: he left the rope for others like himself, of whom the Lord Christ cried aloud to the Father, "Father, those that you gave me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled." For David of old had passed this sentence on him who was to betray Christ to the unbelievers: "Let another take his office. Let his children be fatherless and his wife a widow." See how mighty is the spirit of the prophets, that it was able to see all future things as though they were present, so that a traitor who was to be born hereafter should be condemned many centuries before. Finally, that the said sentence should be completed, the holy Matthias received the bishopric of that lost apostle. Let no one be so dull, no one so faithless, as to dispute this: Matthias won for himself a victory, not a wrong, in that he carried off the spoils of the traitor from the victory of the Lord Christ.
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SUMMARY
Psalms 109:8 is a potent imprecatory prayer, part of a psalm attributed to David, where the psalmist cries out for divine justice against a deceitful and malicious enemy. This verse specifically petitions for the shortening of the adversary's life and the removal of their position of authority, reflecting a deep conviction in God's ultimate righteousness and His active role in judging wickedness. It carries profound prophetic significance, finding a direct and dramatic fulfillment in the New Testament with the betrayal and subsequent replacement of Judas Iscariot.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Psalms 109:8, and indeed throughout much of Psalm 109, is Imprecation. This is a specific form of prayer or curse invoking divine judgment, calamity, or vengeance upon an enemy. While intense, these are not expressions of personal vengeance but appeals to God, the righteous judge, to execute justice. The verse also employs a form of Parallelism, where the two clauses, "Let his days be few" and "let another take his office," function in tandem to describe a comprehensive downfall: a termination of life followed by a complete displacement from power. The intensity of the curses throughout the psalm can also be seen as Hyperbole, expressing the depth of the psalmist's suffering and his fervent desire for God's decisive intervention against profound evil. Finally, the verse functions as Prophecy in retrospect, as its later application in the New Testament reveals a divine foresight embedded within the psalmist's inspired prayer, particularly in relation to the events surrounding Judas Iscariot.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:8, as a powerful imprecatory verse, challenges believers to grapple with the nature of divine justice and human suffering. While the New Testament calls believers to love their enemies and pray for those who persecute them (Matthew 5:44), this psalm reminds us that there is a legitimate place for crying out to God in the face of profound injustice and betrayal. It underscores the biblical principle that God is a righteous judge who will ultimately right all wrongs, and that vengeance belongs to Him alone (Romans 12:19). The verse's most striking theological connection, however, lies in its direct prophetic fulfillment, demonstrating God's sovereign hand in history and the reliability of His word, particularly in the divine orchestration of events related to Judas Iscariot.
REFLECTION AND APPLICATION
For the contemporary believer, Psalms 109:8 offers profound insights, not as a blueprint for personal vindictiveness, but as a window into the heart of one crying out for God's righteous intervention. It teaches us to trust in God's perfect justice, even when human systems fail or when we experience deep betrayal. While our mandate is to extend grace and forgiveness, this psalm validates the pain of injustice and the longing for ultimate righteousness. It reminds us that God is actively involved in the affairs of humanity, and that He will indeed judge evil and establish His kingdom. The prophetic fulfillment of this verse underscores the seriousness of sin, especially betrayal, and the unfailing sovereignty of God over all events, even the most tragic. It encourages us to lay our deepest hurts and desires for justice before the Lord, confident that He sees, He knows, and He will act in His perfect timing and according to His perfect will, always aligning with His character revealed most fully in Christ.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory prayers like Psalms 109:8 today?
Answer: While Psalms 109:8 expresses a legitimate cry for divine justice in the face of profound evil and betrayal, the New Testament provides a new ethical framework for believers. Jesus commands us to love our enemies and pray for those who persecute us, and Paul teaches that vengeance belongs to the Lord. Therefore, Christians are not encouraged to pray for the destruction of their personal enemies. Instead, we are called to trust God's perfect justice, knowing that He will ultimately judge all evil and right all wrongs in His time. Imprecatory psalms serve as a reminder that God is a righteous judge and that there is a place for expressing deep anguish and a longing for justice to Him, but always within the context of His revealed will in Christ.
Who is the "he" in Psalms 109:8, and why is the psalmist praying such harsh things against him?
Answer: The "he" in Psalms 109:8 refers to a specific, deceitful, and malicious enemy of the psalmist, traditionally David. This adversary has returned "evil for good" and "hatred for my love" as seen in Psalms 109:5, speaking lies and surrounding David with words of hatred, as detailed in Psalms 109:2-3. The psalmist is praying for divine judgment against this individual because he sees their actions as a direct affront to God's righteousness and a grave injustice. The harshness of the imprecations reflects the depth of the psalmist's suffering, his conviction in God's active justice, and his appeal to God as the ultimate arbiter of right and wrong. It is a prayer for God to intervene and demonstrate His righteous character against persistent wickedness.
How does Psalms 109:8 relate to Judas Iscariot?
Answer: Psalms 109:8 has a profound prophetic fulfillment in the New Testament concerning Judas Iscariot. In Acts 1:20, Peter quotes this verse, along with Psalms 69:25, to explain the necessity of replacing Judas in the apostolic office after his betrayal of Jesus. The phrase "let his days be few" is understood in relation to Judas's untimely death, and "let another take his office" directly justifies the selection of Matthias to fill the vacant apostolic position. This demonstrates God's sovereign plan, where even ancient prayers and prophecies find specific and unexpected fulfillment in the unfolding drama of redemption, highlighting the seriousness of betrayal and the divine orchestration of events.
CHRIST-CENTERED FULFILLMENT
Psalms 109:8, with its plea for the shortening of an enemy's days and the removal of their office, finds its most profound Christ-centered fulfillment in the ultimate betrayal of Jesus by Judas Iscariot. Judas, who held the "office" of an apostle, betrayed the Son of Man for thirty pieces of silver, leading directly to Jesus's crucifixion. This act of treachery, though orchestrated by human sin, was part of God's sovereign plan for redemption, as Jesus Himself declared that He must suffer many things. The "few days" of the enemy in the psalm are echoed in Judas's swift and tragic end, as described in Matthew 27:5 and Acts 1:18. More significantly, the call for "another to take his office" is precisely what occurs in Acts 1:20, where Peter applies this very verse to Judas, leading to the selection of Matthias to restore the twelve-apostle foundation of the nascent church, as recorded in Acts 1:26. Thus, the psalm, originally a cry for justice against a personal foe, prophetically points to the ultimate triumph of Christ over the forces of evil and betrayal, ensuring that His kingdom, built on faithful apostles, will endure, and that His own "office" as King of Kings and Lord of Lords will never be taken.