TRV
Study This Verse
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.
"Let there be no man to help him" [Psalm 109:11]: that is, to guard his posterity; wherefore follows, "nor to have compassion on his fatherless children"
Continue studying Psalms 109:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 109:11 is a potent imprecation embedded within a psalm of lament, where the psalmist, reeling from profound betrayal and unjust accusations, passionately appeals to God for decisive judgment against his wicked adversary. This specific verse articulates a plea for the complete financial ruin and utter dispossession of the enemy, requesting that their accumulated wealth be seized by an oppressive creditor and the fruit of their diligent labor plundered by outsiders, thereby signifying a comprehensive economic devastation as a direct, divine consequence of their malicious actions and injustice.
CONTEXT
Literary Context: Psalm 109 stands as one of the most intense and extended imprecatory psalms in the Psalter, traditionally attributed to David and reflecting a period of deep personal suffering and public humiliation. The psalm commences with a fervent cry for divine intervention, portraying the psalmist as a victim of slander and unprovoked hatred (vv. 1-5). The core of the psalm, from which verse 11 is drawn, is a lengthy and severe series of curses directed at the adversary (vv. 6-19), detailing a comprehensive downfall encompassing their family, reputation, and livelihood. The psalm then shifts back to a lament and a renewed prayer for God's deliverance and vindication of the psalmist (vv. 20-31), culminating in a declaration of praise. Verse 11 specifically targets the economic sphere of the enemy's life, intensifying the imprecation by wishing for their total financial collapse within this broader context of comprehensive judgment.
Historical & Cultural Context: In the ancient Near East, economic stability, land ownership, and the preservation of one's inheritance were foundational to identity, social standing, and the continuity of family lineage. Wealth was often seen as a sign of divine blessing, and poverty or dispossession as a mark of divine disfavor or judgment. The concept of losing one's property or the fruits of one's labor was not merely an economic setback but a profound disgrace, signifying the dissolution of one's legacy and the inability to provide for future generations. The mention of "strangers" seizing possessions was particularly devastating, as it implied that the enemy's inheritance would not even pass to their own kin, but would be completely alienated, representing the ultimate social and economic annihilation. This verse reflects a cultural understanding where justice often involved proportionate retribution, and the psalmist's plea for economic ruin mirrors the perceived economic or social oppression he suffered.
Key Themes: Psalms 109:11 significantly contributes to several profound theological and narrative themes within the Psalter. Primarily, it underscores the theme of Divine Retribution, expressing an unwavering conviction that God is a righteous judge who will not tolerate wickedness and oppression indefinitely. The psalmist's prayer is a desperate appeal for God to intervene and bring about just consequences for the adversary's actions, particularly targeting their livelihood, which highlights the theme of Economic Ruin as Divine Judgment. This fervent desire for the oppressor's complete downfall reinforces the pervasive biblical principle that Injustice Will Not Go Unpunished, a truth woven throughout the Law and Prophets, as powerfully articulated in Deuteronomy 32:35. Ultimately, the underlying longing is for the Vindication of the Righteous, where God's perfect justice is visibly demonstrated, affirming the psalmist's innocence and God's unwavering faithfulness to His suffering people, a hope echoed throughout the Psalms, such as in Psalm 37:20. The psalm also grapples with the tension of Suffering and Lament, providing a divinely sanctioned outlet for raw human emotion in the face of profound injustice, even as it anticipates God's ultimate righteous response.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 109:11 powerfully employs several literary devices to convey its intense message of divine judgment. The most prominent is Imprecation, a direct prayer or curse asking God to bring severe calamity or judgment upon an enemy. This verse is a quintessential example of the psalmist's raw, unvarnished plea for divine vengeance against injustice. Parallelism is clearly evident, as the two clauses ("Let the extortioner catch all that he hath" and "and let the strangers spoil his labour") mirror and intensify each other. This synonymous parallelism reinforces the theme of complete economic ruin, demonstrating the comprehensive nature of the desired judgment. The use of "extortioner" and "strangers" can be seen as Symbolism, representing the destructive and alienating forces that would utterly dismantle the enemy's life and legacy. The extreme nature of the curses, wishing for total financial devastation and the loss of inheritance, borders on Hyperbole, emphasizing the depth of the psalmist's suffering, the severity of the injustice he endured, and his fervent desire for a comprehensive divine response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:11, as an integral part of an imprecatory psalm, presents a profound theological challenge and yet offers crucial insights into the biblical understanding of divine justice. It reflects the psalmist's deep-seated conviction that God is neither indifferent to human suffering nor to pervasive injustice, but is rather a righteous judge who will ultimately bring recompense to the wicked. While the New Testament calls believers to a higher standard of love, forgiveness, and non-retaliation, these psalms provide a divinely inspired outlet for the raw human emotions of pain, betrayal, and a longing for justice when faced with unrepentant evil. They serve as a powerful reminder that vengeance ultimately belongs to God, and that He will indeed right all wrongs in His perfect timing and according to His perfect way. The psalmist's prayer, therefore, is not merely a personal vendetta, but a fervent appeal to God's covenant faithfulness and His unchanging character as the one who upholds righteousness and executes justice in the earth.
REFLECTION AND APPLICATION
Psalms 109:11, with its stark imprecation, challenges contemporary believers to grapple with the full spectrum of human emotion in prayer and the unwavering biblical emphasis on God's justice. While the New Testament clearly calls us to love our enemies and pray for those who persecute us, this psalm validates the deep pain, righteous indignation, and profound sense of betrayal that injustice can evoke in the human heart. It serves as a vital reminder that God sees and hears the cries of the oppressed, and that there will indeed be ultimate consequences for those who engage in extortion, betrayal, and systemic oppression. This verse functions as a powerful warning against wickedness, underscoring the divine principle that ill-gotten gains and oppressive actions will ultimately lead to divine judgment and irreversible loss. For the righteous sufferer, it offers a profound encouragement to trust in God's ultimate vindication, even when circumstances seem bleak or justice appears delayed, knowing that He is the righteous judge who will act in His perfect timing, as articulated in Romans 12:19. We are called to surrender our desire for personal retribution, entrusting all justice to God's sovereign hand, while still acknowledging the deep human longing for wrongs to be made right and for righteousness to prevail.
Questions for Reflection
FAQ
Why are there such harsh prayers in the Psalms?
Answer: Imprecatory psalms, such as Psalms 109, are expressions of raw human emotion—pain, betrayal, and a deep longing for justice—poured out before a God believed to be righteous and just. They are not necessarily calls for personal vengeance, but rather appeals for divine intervention and justice. The psalmist, often suffering greatly under severe oppression or false accusation, is crying out to God to act as the ultimate judge, to uphold His own righteousness by punishing wickedness and vindicating the innocent. These psalms acknowledge that God is sovereign over all, including judgment, and that He will ultimately bring about justice in His perfect timing. They serve as a reminder that God sees and hears the cries of the oppressed and will not allow injustice to prevail indefinitely, reflecting a profound trust in God's moral governance of the world, as seen in passages like Psalm 7:8.
How does this verse relate to the New Testament teaching on loving enemies?
Answer: There is an undeniable tension between the imprecations in Psalms 109:11 and the New Testament command to love your enemies and pray for those who persecute you. However, it's crucial to understand the distinct contexts and purposes. The psalmist is appealing to God's justice, not taking personal revenge or enacting violence himself. The New Testament elevates the ethical standard for believers, calling us to forgive, show grace, and extend love, reflecting Christ's own example on the cross. Yet, this does not negate God's ultimate role as judge. Passages like Romans 12:19 explicitly state, "Vengeance is Mine, I will repay, says the Lord." This means believers are to leave justice in God's hands, rather than enacting it themselves. The imprecatory psalms thus provide an outlet for righteous indignation while ultimately pointing to God as the one who will execute perfect justice, ensuring that all wrongs are eventually made right in His sovereign timing.
CHRIST-CENTERED FULFILLMENT
Psalms 109:11, a fervent cry for divine justice against an oppressor, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. While the psalmist longs for the economic ruin and total dispossession of his enemy, Christ, as the ultimate righteous sufferer and the innocent Lamb of God, experienced betrayal and injustice far beyond what any human could inflict. He did not call down curses upon His adversaries, but in His perfect love and profound obedience, willingly submitted to the cross, becoming the Lamb of God who takes away the sin of the world. On the cross, Jesus bore the full weight of God's righteous judgment against all sin, including the spiritual "extortion" of evil and the "spoiling" of humanity by sin and death. He allowed Himself to be stripped of everything, even His garments, so that humanity might gain everything through His sacrifice, as foreshadowed in Isaiah 53. His suffering was vicarious, absorbing the curses that should have fallen upon us, fulfilling the law's demands for justice. Furthermore, Christ is the one who will ultimately execute perfect justice. He is the righteous judge who will return in glory to bring all things to account, ensuring that every injustice is addressed and every oppressor faces divine reckoning, as vividly depicted in Revelation 19:11-16. Thus, the psalmist's longing for justice is not fulfilled by believers cursing their enemies, but by trusting in Christ's finished work on the cross and His future reign, where He will perfectly and justly overcome all forces of evil, disarming the spiritual "extortioners" and "strangers" who seek to spoil humanity, as triumphantly declared in Colossians 2:15.