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 109:6–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Let the extortioner search out all his substance, and let the strangers spoil his labour" [Psalm 109:10].
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Summary
Psalms 109:10 is a profoundly challenging verse within an imprecatory psalm, a fervent prayer where the psalmist appeals to God for severe judgment against a treacherous adversary. This specific verse articulates a deeply emotional desire for the enemy's children to endure extreme and perpetual hardship, envisioning them as homeless wanderers compelled to beg for sustenance, even in barren and ruined landscapes. It powerfully conveys a cry for divine justice in the face of intense personal suffering and betrayal.
Context
Literary Context
Psalm 109 is one of the most intense imprecatory psalms, traditionally attributed to David, who is depicted as suffering under the malicious slander and betrayal of an ungrateful enemy. The psalm opens with a desperate plea for God's intervention, as the psalmist feels unjustly attacked by those who have returned evil for his good (Psalms 109:1-5). The verses immediately preceding verse 10 contain a litany of curses directed at the adversary, wishing for a short life, a swift replacement in office, and the suffering of their family (Psalms 109:6-9). Verse 10, therefore, extends this desired judgment to the enemy's offspring, vividly portraying their utter destitution and displacement, thus intensifying the overall imprecation and underscoring the psalmist's profound sense of betrayal and longing for comprehensive divine vindication.
Historical & Cultural Context
In the ancient Near East, justice often encompassed corporate solidarity, meaning the actions of an individual could have repercussions for their entire household or lineage. While the Bible also emphasizes individual responsibility (for example, the principles found in Ezekiel 18), the concept of a curse or blessing extending to descendants was a recognized cultural and theological reality. Furthermore, to be a "vagabond" and "beg" in this society represented the lowest possible social and economic status, a complete loss of honor, security, and provision. "Desolate places" would have been truly barren and dangerous, signifying a complete absence of resources or community support. The psalmist, likely without recourse to a formal legal system that could adequately address such profound personal betrayal, appeals directly to God, the ultimate arbiter of justice, reflecting the vulnerability of individuals in a world where divine intervention was often the only hope for vindication.
Key Themes
This verse powerfully contributes to several key themes within Psalm 109 and the broader Psalter. It highlights the consequences of wickedness, portraying the severe and lasting ruin that the psalmist believes should befall those who commit grave injustice. It is an impassioned expression of a deep desire for divine justice, a cry for God to intervene and right the wrongs that human systems cannot. While jarring to modern sensibilities, it underscores the psalmist's unwavering belief in God's righteousness and His ultimate role as judge, echoing sentiments found in other pleas for vindication such as Psalm 35:1. Furthermore, the vivid imagery of "continually vagabonds, and beg" and seeking "bread also out of their desolate places" emphasizes the theme of extreme suffering and destitution, a stark contrast to the blessings of provision and security often promised to the righteous throughout the Old Testament, as seen in the comforting imagery of Psalm 23.
Exposition and Analysis
Key Word Analysis
This term refers to a son, or more broadly, a child, understood as a "builder of the family name." In the widest sense, it encompasses literal and figurative relationships, including descendants. In this context, the desire for the enemy's "children" to suffer signifies a comprehensive and generational undoing of their lineage and legacy, striking at the very core of ancient societal values centered on family continuity and prosperity.
This primitive root signifies to waver, to move up and down, or to wander to and fro. It conveys a sense of restless, perpetual movement without a fixed home, implying a state of being a fugitive or continually displaced. In the psalm, it describes a life of aimless, unending homelessness and instability, stripped of security and belonging.
This feminine noun denotes drought, desolation, or a decayed/waste place. It refers to ruins, barren areas, or landscapes devoid of life and sustenance. To be forced to seek basic necessities in such places highlights the utter extremity of their destitution, implying that even the most meager provisions would be agonizingly difficult to find, underscoring a state of absolute ruin and abandonment.
Verse Breakdown
"Let his children be continually vagabonds, and beg"
This clause expresses a fervent desire for the enemy's offspring to suffer a perpetual state of homelessness and destitution. The word "continually" emphasizes the unending nature of this curse, while "vagabonds" (wandering without a home) and "beg" (dependent on charity, a sign of extreme poverty and social disgrace) paint a picture of complete social and economic ruin, stripping them of all dignity and security.
"let them seek [their bread] also out of their desolate places"
This further intensifies the curse, indicating that even in the most barren and ruined environments, they would struggle to find the most basic sustenance. The phrase "seek their bread" highlights the desperate, daily struggle for survival, while "desolate places" underscores the utter lack of resources, implying that their very existence would be a constant, agonizing search for the barest necessities in uninhabitable conditions.
Literary Devices
Psalm 109:10 employs several potent literary devices to convey the psalmist's intense emotion and desire for justice. The primary device is Imprecation, a form of prayer that calls for divine judgment or curse upon an enemy. This verse is a stark example of such a plea, expressing a wish for extreme suffering. Imagery is vividly used to paint a picture of utter destitution: "continually vagabonds," "beg," and "desolate places" evoke powerful mental pictures of homelessness, starvation, and ruin. This imagery serves to emphasize the severity of the desired punishment. Furthermore, the extreme nature of the curse, extending to the innocent children and wishing for such comprehensive and perpetual suffering, can be seen as a form of Hyperbole, an exaggeration used to express the depth of the psalmist's pain, betrayal, and his fervent desire for a complete and undeniable manifestation of God's justice against his oppressors.
Theological and Thematic Connections
This verse, while challenging, must be understood within the broader biblical narrative of justice, sin, and divine judgment. It reflects a deep human longing for God to intervene in a world marred by injustice, where the wicked often seem to prosper. The psalmist, suffering profound betrayal, pours out his raw emotions and appeals to God's righteous character, trusting that the Lord is the ultimate arbiter who will not allow wickedness to go unpunished. While the specific imprecation against the children may seem harsh to modern sensibilities, it reflects an ancient understanding of corporate solidarity, where the consequences of sin could extend beyond the individual. Theologically, it reminds us that God is indeed a God of justice who will ultimately judge all unrighteousness, even if His timing and methods differ from human desires.
Reflection and Application
Understanding Psalm 109:10 requires a nuanced approach, acknowledging its nature as an impassioned prayer from a deeply wounded soul, rather than a prescriptive command for believers to emulate in personal vengeance. For contemporary believers, this verse serves several critical purposes. It validates the human experience of profound pain, betrayal, and the righteous indignation that arises from injustice. It models bringing even our darkest, most challenging emotions directly to God, trusting Him to handle them with perfect justice. While the New Testament calls us to love our enemies and pray for those who persecute us (e.g., Matthew 5:44), this psalm reminds us that God remains the ultimate judge, and all injustice will ultimately be addressed by Him. Our role is to extend grace and forgiveness, while confidently entrusting the final vindication to God, who declares, "Vengeance is Mine; I will repay" (Romans 12:19). This verse ultimately directs our hope for justice not to personal retribution, but to the sovereign and righteous character of God.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory psalms like Psalm 109?
While the New Testament calls believers to love their enemies and pray for those who persecute them (Matthew 5:44), imprecatory psalms like Psalm 109 serve as models for bringing all of our raw emotions—including anger, pain, and a deep desire for justice—before God. They are not prescriptive commands for personal vengeance, but rather honest prayers laid at the feet of a just God. They remind us that God is the ultimate judge, and we can trust Him to address injustice in His perfect timing and way, leaving vengeance to Him (Romans 12:19).
Does God truly punish children for the sins of their parents?
The Bible presents a nuanced view on this. While the consequences of sin can indeed affect future generations (e.g., societal breakdown, poverty, or the perpetuation of sinful patterns), the Old Testament also strongly emphasizes individual accountability before God. Ezekiel 18 clearly states that "the son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity." Psalm 109:10 is a prayer from a psalmist in deep distress, expressing a desire for comprehensive justice against a wicked adversary, rather than a divine decree or a theological statement on the direct punishment of innocent children for their parents' sins. It reflects the intensity of the psalmist's pain and his longing for the complete undoing of his enemy's lineage.
Christ-Centered Fulfillment
The raw cry for justice and the desire for the complete undoing of the wicked in Psalms 109:10 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the psalmist longs for the enemy's children to be "continually vagabonds, and beg," Christ, the Son of God, willingly embraced a life of humility and poverty, declaring, "Foxes have dens and birds of the air have nests, but the Son of Man has no place to lay His head" (Matthew 8:20). He identified with the poor and destitute, and ultimately, He became the one who bore the curse of sin on the cross, taking upon Himself the divine judgment that humanity deserved (Galatians 3:13). The longing for divine justice expressed in this imprecatory psalm is fully realized in Christ, who is not only the Lamb of God who takes away the sin of the world (John 1:29) but also the righteous Judge who will return to execute perfect justice upon all unrighteousness (John 5:22, Revelation 19:11-16). Thus, the fervent desire for an end to injustice and the triumph of righteousness, powerfully articulated in this psalm, is completely and perfectly fulfilled in Christ's past redemptive work and His future eschatological reign, where all wrongs will be righted and a new heavens and new earth established (Revelation 21:4).