Psalms 109:11

KJV

Let the extortioner catch all that he hath; and let the strangers spoil his labour.

KJV (with Strong's)

Let the extortioner {H5383} catch {H5367} all that he hath; and let the strangers {H2114} spoil {H962} his labour {H3018}.

Complete Jewish Bible

May creditors seize all he owns and strangers make off with his earnings.

Berean Standard Bible

May the creditor seize all he owns, and strangers plunder the fruits of his labor.

American Standard Version

Let the extortioner catch all that he hath; And let strangers make spoil of his labor.

Commentary

### SUMMARY
Psalms 109:11 is a stark imprecation from a psalm of lament, where the psalmist, suffering under severe persecution and false accusations, fervently calls upon God to execute comprehensive judgment upon his wicked adversary. This particular verse expresses a plea for the complete financial ruin and dispossession of the enemy, asking that their accumulated wealth be seized by an oppressor and the fruit of their labor plundered by strangers, signifying total economic devastation as a divine consequence of their injustice.

### CONTEXT
* **Literary Context:** Psalm 109 stands as one of the most intense imprecatory psalms, traditionally attributed to David. It is a deeply personal lament where the psalmist pours out his anguish over betrayal, false accusations, and relentless persecution from those he once trusted. The psalm opens with a desperate plea for God's intervention (vv. 1-5), transitions into a lengthy and severe series of curses directed at the adversary (vv. 6-19), and then returns to a lament and a renewed prayer for deliverance and vindication (vv. 20-31). Verse 11 is embedded within the core imprecatory section, specifically detailing the economic destruction desired for the enemy, highlighting the psalmist's desire for God to act decisively against the injustice he is experiencing.
* **Historical & Cultural Context:** In the ancient Near East, economic stability and the preservation of one's inheritance were paramount, deeply intertwined with family honor, social standing, and divine blessing. To lose one's wealth, property, and the fruits of one's labor was not merely an inconvenience but a profound disgrace and a sign of divine disfavor or judgment. The concept of "strangers" (foreigners or unrelated parties) seizing one's possessions was particularly devastating, implying the complete dissolution of family legacy and the inability to pass on an inheritance. 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:** This verse contributes significantly to several key themes within Psalm 109 and the broader Psalter. The primary theme is **Divine Retribution**, expressing a profound conviction that God is a just judge who will not allow wickedness and oppression to go unpunished. The psalmist's prayer is a fervent appeal for God to intervene and bring about consequences for the adversary's actions, particularly in the realm of their livelihood, reflecting the theme of **Economic Ruin** as a form of divine judgment. This desire for the oppressor's downfall underscores the biblical principle that **Injustice Will Not Go Unpunished**, a conviction found throughout the Law and Prophets, as seen in passages like [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine, and recompense"). Ultimately, the underlying longing is for the **Vindication of the Righteous**, where God's justice is visibly demonstrated, affirming the psalmist's innocence and God's faithfulness to His suffering people, as expressed in [Psalm 37:20](/psalms/37-20 "Psalm 37:20 - The wicked will perish").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Extortioner (Hebrew, _nashah'_):** The Hebrew word נָשָׁה (*nashah*) primarily means "to lend on interest," or "to be a creditor." While the KJV translates it as "extortioner," implying an oppressive lender, many modern translations render it as "creditor" or "lender." In this context, it suggests that the enemy would fall victim to an oppressive creditor, losing all their possessions, or that the enemy themselves are an oppressor, and the prayer is for them to experience the very oppression they inflict. It conveys a sense of being caught in an inescapable financial trap.
* **Spoil (Hebrew, _bazaz'_):** The Hebrew word בָּזַז (*bazaz*) means "to plunder," "to pillage," or "to take as spoil," often in the context of war, robbery, or violent seizure. This term emphasizes a forceful, complete, and often brutal confiscation of property and the fruits of one's labor. It suggests a total and violent dispossession, leaving the individual destitute and without recourse.
* **Strangers (Hebrew, _zarim'_):** The Hebrew word זָרִים (*zarim*) refers to "foreigners," "outsiders," or "unrelated parties." The involvement of strangers in the plundering of one's labor signifies a complete and utter loss of control over one's legacy and future. It implies that the enemy's possessions would not even pass to their own kin but would be completely alienated, a profound disgrace and a symbol of ultimate judgment in ancient society.

#### Verse Breakdown
* **"Let the extortioner catch all that he hath":** This clause expresses a fervent desire for the enemy's accumulated wealth and possessions to be seized by an oppressive creditor or a predatory force. The imagery of being "caught" suggests an inescapable trap, a financial snare from which there is no escape. It is a prayer for the wicked individual to lose everything they possess, perhaps even by the very means they used to oppress others.
* **"and let the strangers spoil his labour":** This second clause intensifies the curse, praying for the violent plundering of the enemy's hard-earned "labour" (the fruits of their work, their income, their livelihood) by "strangers" or outsiders. This signifies a total and humiliating dispossession, where not only current assets but also future earnings are confiscated by those with no rightful claim, leaving the individual utterly destitute and without hope of recovery or legacy.

#### Literary Devices
Psalm 109:11 powerfully employs several literary devices to convey its intense message. The most prominent is **Imprecation**, a direct prayer or curse asking God to bring judgment or calamity upon an enemy. This verse is a prime example of the psalmist's raw, unvarnished plea for divine vengeance. **Parallelism** is also evident, as the two clauses ("Let the extortioner catch all that he hath" and "let the strangers spoil his labour") mirror and intensify each other, reinforcing the theme of complete economic ruin. The use of "extortioner" and "strangers" can be seen as **Symbolism**, representing the forces of destruction and alienation that would utterly dismantle the enemy's life. The extreme nature of the curses, wishing for total financial devastation, borders on **Hyperbole**, emphasizing the depth of the psalmist's suffering and his fervent desire for a comprehensive divine response to the injustice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:11, as part of an imprecatory psalm, presents a profound theological tension for modern readers, yet it offers crucial insights into the biblical understanding of divine justice. It reflects the psalmist's deep-seated conviction that God is not indifferent to suffering and injustice but is a righteous judge who will ultimately bring recompense to the wicked. While the New Testament calls believers to a higher standard of love and forgiveness, 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 remind us that vengeance ultimately belongs to God, and that He will indeed right all wrongs in His perfect timing and way. The psalmist's prayer is not merely personal vendetta, but an appeal to God's covenant faithfulness and His character as the one who upholds righteousness.

* [Psalm 69:22-28](/psalms/69-22 "Psalm 69:22-28 - Imprecations against enemies")
* [Proverbs 13:22](/proverbs/13-22 "Proverbs 13:22 - The wealth of the wicked")
* [Job 27:16-17](/job/27-16 "Job 27:16-17 - The wicked's wealth is stored for the righteous")

### REFLECTION AND APPLICATION
Psalms 109:11, with its stark imprecation, challenges us 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](/matthew/5-44 "Matthew 5:44 - Love your enemies"), this psalm validates the deep pain and righteous indignation that injustice can evoke. It reminds us that God sees and hears the cries of the oppressed, and that there will be consequences for those who engage in extortion, betrayal, and oppression. This verse serves as a powerful warning against wickedness, underscoring that ill-gotten gains and oppressive actions will ultimately lead to divine judgment and loss. For the righteous sufferer, it offers a profound encouragement to trust in God's ultimate vindication, even when circumstances seem bleak, knowing that He is the righteous judge who will act in His perfect timing, as articulated in [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, I will repay"). 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.

#### Questions for Reflection
* **How do imprecatory psalms like Psalms 109:11 help us understand the full range of human emotion and honest prayer before God?**
* **In what ways does this psalm affirm God's character as a just judge who will ultimately bring about consequences for wickedness?**
* **How can we reconcile the sentiments of this psalm with the New Testament call to love our enemies and pray for those who persecute us?**
* **What does this verse teach us about the potential consequences of injustice, oppression, and ill-gotten gains from a divine perspective?**

### FAQ

**Why are there such harsh prayers in the Psalms?**

Answer: Imprecatory psalms, like 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. They are not necessarily calls for personal vengeance, but rather appeals for *divine* intervention and justice. The psalmist, often suffering greatly, 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.

**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](/matthew/5-44 "Matthew 5:44 - Love your enemies") and [pray for those who persecute you](/luke/6-28 "Luke 6:28 - Bless those who curse you"). However, it's crucial to understand the context. The psalmist is appealing to God's justice, not taking personal revenge. The New Testament elevates the ethical standard for believers, calling us to forgive and show grace, reflecting Christ's own example. Yet, it does not negate God's ultimate role as judge. Passages like [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, I will repay") 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.

### CHRIST-CENTERED FULFILLMENT
Psalms 109:11, a cry for divine justice against an oppressor, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While the psalmist longs for the economic ruin of his enemy, Christ, the ultimate righteous sufferer, 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 obedience, willingly submitted to the cross, becoming the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). On the cross, Jesus bore the full weight of God's righteous judgment against sin, including the "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. His suffering, as described in [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant"), was vicarious, absorbing the curses that should have fallen upon us. Furthermore, Christ is the one who will ultimately execute perfect justice. He is the [righteous judge](/2_timothy/4-8 "2 Timothy 4:8 - The righteous judge") who will return to bring all things to account, ensuring that every injustice is addressed and every oppressor faces divine reckoning, as depicted in [Revelation 19:11](/revelation/19-11 "Revelation 19:11 - Christ the righteous judge"). 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 seen in [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's triumph over spiritual powers").

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

Job 5:5

Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.

Job 18:9

The gin shall take [him] by the heel, [and] the robber shall prevail against him.

Job 18:19

He shall neither have son nor nephew among his people, nor any remaining in his dwellings.

Deuteronomy 28:29

And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save [thee].

Deuteronomy 28:33

The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:

Deuteronomy 28:34

So that thou shalt be mad for the sight of thine eyes which thou shalt see.

Job 20:18

That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice [therein].