Psalms 109:10

KJV

Let his children be continually vagabonds, and beg: let them seek [their bread] also out of their desolate places.

KJV (with Strong's)

Let his children {H1121} be continually {H5128} vagabonds {H5128}, and beg {H7592}: let them seek {H1875} their bread also out of their desolate places {H2723}.

Complete Jewish Bible

May his children be wandering beggars, foraging for food from their ruined homes.

Berean Standard Bible

May his children wander as beggars, seeking sustenance far from their ruined homes.

American Standard Version

Let his children be vagabonds, and beg; And let them seek their bread out of their desolate places.

Commentary

### 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](/ezekiel/18 "Ezekiel 18 - Individual Responsibility")), 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](/psalms/35-1 "Psalm 35:1 - David's Plea for Vindication"). 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](/psalms/23 "Psalm 23 - The Lord is My Shepherd").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **children (Hebrew, _bên'_):** 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.
* **vagabonds (Hebrew, _nûwaʻ'_):** 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.
* **desolate places (Hebrew, _chorbâh'_):** 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.

* [Deuteronomy 28:15-68](/deuteronomy/28-15-68 "Deuteronomy 28:15-68 - Curses for Disobedience")
* [Lamentations 5:1-10](/lamentations/5-1-10 "Lamentations 5:1-10 - Suffering and Begging in Exile")
* [Proverbs 13:22](/proverbs/13-22 "Proverbs 13:22 - The Inheritance of the Wicked")

### 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](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), 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](/romans/12-19 "Romans 12:19 - Leave Vengeance to God")). This verse ultimately directs our hope for justice not to personal retribution, but to the sovereign and righteous character of God.

#### Questions for Reflection
* **How does understanding the nature of imprecatory psalms shape our interpretation of this verse?**
* **In what ways does this psalm express a longing for divine justice that resonates even today, despite its challenging language?**
* **How do the New Testament teachings on loving enemies and leaving vengeance to God inform our response to the sentiments expressed in Psalm 109:10?**

### FAQ
**Is it appropriate for Christians to pray imprecatory psalms like Psalm 109?**

Answer: While the New Testament calls believers to love their enemies and pray for those who persecute them ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), 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](/romans/12-19 "Romans 12:19 - Vengeance is God's")).

**Does God truly punish children for the sins of their parents?**

Answer: 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](/ezekiel/18 "Ezekiel 18 - Individual Responsibility") 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](/matthew/8-20 "Matthew 8:20 - Jesus' Homelessness")). 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](/galatians/3-13 "Galatians 3:13 - Christ Redeems Us from the Curse")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) but also the righteous Judge who will return to execute perfect justice upon all unrighteousness ([John 5:22](/john/5-22 "John 5:22 - The Father Judges No One, but Has Entrusted All Judgment to the Son"), [Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - The Rider on the White Horse")). 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](/revelation/21-4 "Revelation 21:4 - No More Death or Mourning")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 37:25

I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread.

Genesis 4:12

When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

Genesis 4:14

Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me.

Job 24:8

They are wet with the showers of the mountains, and embrace the rock for want of a shelter.

Job 24:12

Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly [to them].

Job 30:3

For want and famine [they were] solitary; fleeing into the wilderness in former time desolate and waste.

Job 30:9

And now am I their song, yea, I am their byword.