Psalms 109:12

KJV

Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.

KJV (with Strong's)

Let there be none to extend {H4900} mercy {H2617} unto him: neither let there be any to favour {H2603} his fatherless children {H3490}.

Complete Jewish Bible

May no one treat him kindly, and may no one take pity on his orphaned children.

Berean Standard Bible

May there be no one to extend kindness to him, and no one to favor his fatherless children.

American Standard Version

Let there be none to extend kindness unto him; Neither let there be any to have pity on his fatherless children.

Commentary

### SUMMARY
Psalms 109:12 is a profoundly intense verse from an imprecatory psalm, a direct plea to God for severe judgment upon a wicked adversary. It articulates a desire for the complete absence of mercy or favor toward the psalmist's enemy, extending even to the deprivation of compassion for their vulnerable, fatherless children. This stark expression reflects the psalmist's deep anguish and sense of betrayal, appealing to divine justice in the face of relentless and malicious persecution.

### CONTEXT
* **Literary Context:** Psalm 109 is a lament of David, a fervent cry for divine intervention and justice against deceitful and malicious enemies who have slandered and persecuted him unjustly. The psalm begins with a desperate appeal to God to break His silence (`/psalms/109-1 "Psalm 109:1 - Do Not Be Silent, O God!"`), detailing the adversaries' lies and unprovoked hatred. Verses 6-19 contain a series of potent curses directed at the primary antagonist, outlining a comprehensive downfall that includes social ostracization, economic ruin, and the destruction of their lineage. This particular verse, Psalms 109:12, falls within this extended imprecatory section, emphasizing the total and devastating nature of the judgment sought by the psalmist. It is a raw expression of human pain and a desperate appeal to God's righteousness as the ultimate judge.
* **Historical & Cultural Context:** In ancient Near Eastern societies, justice was often understood in communal terms, where the actions of an individual could bring blessings or curses upon their entire household and future generations. The concept of "fatherless children" (orphans) was particularly poignant, as they were among the most vulnerable members of society, typically under divine protection and societal care. To wish for their unfavored status, as seen in Psalms 109:12, was to invoke the most extreme form of societal and divine rejection, akin to a covenant curse where the consequences of sin extended beyond the individual to their posterity. This reflects a cultural understanding of corporate responsibility and the profound desire for the complete eradication of the wicked person's legacy, ensuring that their malicious influence would not continue.
* **Key Themes:** The central themes of Psalm 109 revolve around **divine justice** and **retribution** in the face of profound **suffering and slander**. The psalmist, a righteous individual, is experiencing unmerited persecution, leading to a desperate plea for God to act as the ultimate arbiter. The psalm grapples with the tension between human suffering and divine sovereignty, portraying God as the one who hears the cries of the afflicted and will ultimately bring judgment upon the wicked. The inclusion of imprecations, like the one in Psalms 109:12, underscores the psalmist's conviction that God's justice is absolute and that those who relentlessly oppose righteousness will face severe consequences, echoing principles found in the Mosaic Law regarding covenant curses for disobedience (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). It also highlights the theme of **vindication** for the righteous, as the psalmist trusts that God will ultimately clear his name and demonstrate His righteousness through the downfall of his enemies.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Mercy (Hebrew, חֶסֶד _chesed_):** This rich theological term signifies steadfast love, covenant loyalty, kindness, and unfailing devotion. In the context of Psalms 109:12, the plea that there be "none to extend mercy" (no _chesed_) implies a complete deprivation of even basic human compassion, let alone the deep, covenantal kindness that God shows to His people. It underscores the psalmist's desire for the most severe form of judgment, where the wicked individual is utterly abandoned by all, reflecting the depth of their perceived wickedness and the psalmist's suffering.
* **Favour (Hebrew, חָנַן _chanan_):** This verb means "to be gracious," "to show favor," or "to have pity." It often describes a superior (like God or a king) showing unmerited kindness or compassion to an inferior. The request that "none... favour his fatherless children" is a particularly harsh imprecation, signifying a desire for the complete absence of any benevolent regard, grace, or pity from society or even from God himself towards the enemy's most vulnerable descendants. It points to a total and irreversible ruin of the enemy's legacy.
* **Fatherless children (Hebrew, יָתוֹם _yatom_):** This term specifically refers to orphans, those who have lost their father and are therefore among the most vulnerable and dependent members of ancient society. They were typically under special divine protection and societal obligation to care for them (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God Loves the Orphan")). The inclusion of the fatherless children in the curse highlights the extreme nature of the judgment sought, aiming for the complete eradication of the enemy's name and lineage, a common feature of severe covenant curses in the ancient world.

#### Verse Breakdown
* **"Let there be none to extend mercy unto him:"** This clause expresses the psalmist's fervent desire that the wicked adversary receive no _chesed_—no steadfast love, no kindness, no compassion—from any source, human or divine. It signifies a complete and utter abandonment, a state of being utterly forsaken, reflecting the psalmist's perception of the enemy's complete lack of deservingness for any form of grace due to their malicious actions.
* **"neither let there be any to favour his fatherless children."** This second clause intensifies the imprecation, extending the desired judgment beyond the individual to their most vulnerable descendants. It asks that even the fatherless children, who would normally elicit pity and protection, be denied any form of grace or compassion (_chanan_). This reflects the ancient Near Eastern understanding of corporate responsibility and the desire for the complete and utter obliteration of the enemy's name and legacy, ensuring no continuation of their wickedness or influence.

#### Literary Devices
Psalm 109:12 powerfully employs **Imprecation**, a literary device where the speaker invokes a curse or calls for divine judgment upon an enemy. This is a direct appeal to God to act as the righteous judge and to administer severe punishment. The verse also utilizes **Hyperbole**, exaggerating the extent of the desired judgment to emphasize the psalmist's profound pain and the perceived severity of the enemy's wickedness. The wish for no mercy for the individual and no favor for their children pushes the boundaries of typical human desire, highlighting the depth of the psalmist's anguish and the intensity of the desired retribution. Furthermore, there is an element of **Parallelism** in the two clauses, where the second clause ("neither let there be any to favour his fatherless children") echoes and amplifies the first ("Let there be none to extend mercy unto him"), creating a cumulative effect that underscores the totality of the requested judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:12, as part of an imprecatory psalm, raises profound theological questions about divine justice, human suffering, and the nature of prayer. While the language is stark and uncomfortable to modern ears, it reflects a deep-seated belief in God's ultimate righteousness and His role as the final arbiter of justice. The psalmist, experiencing intense and unjust persecution, appeals to God to uphold His covenant and to punish those who defy His moral order. This does not imply personal vengeance but rather a submission of the case to the divine court, trusting that God will act justly. The severity of the curse, extending to the children, must be understood within the ancient context of corporate solidarity and the consequences of covenant breaking, where the effects of sin could ripple through generations. However, this Old Testament expression of justice is profoundly recontextualized and transformed by the New Testament's revelation of God's character and the ethics of the Kingdom.

* [Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Curses for Disobedience")
* [Lamentations 3:59-66](/lamentations/3-59 "Lamentations 3:59-66 - A Prayer for Divine Vengeance")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to the Lord")

### REFLECTION AND APPLICATION
This verse, though challenging, offers a window into the raw, unfiltered cries of a soul in deep distress, trusting God as the ultimate judge when human systems fail. It reminds us that the Bible faithfully records the full spectrum of human emotion, including anger, pain, and a desperate longing for justice in the face of egregious wrong. For the believer today, Psalms 109:12 serves as a powerful reminder that while we may experience profound hurt and a desire for retribution, the administration of justice ultimately belongs to God. Our call, as followers of Christ, is to entrust our grievances to Him, knowing that He sees, He hears, and He will indeed set all things right in His perfect timing and according to His perfect will. It challenges us to examine our own hearts when wronged, to acknowledge the human impulse for vengeance, and then to consciously choose the path of forgiveness and love, mirroring the character of God who is "merciful and gracious, slow to anger, and abounding in steadfast love" ([Psalm 103:8](/psalms/103-8 "Psalm 103:8 - The Compassion of the Lord")).

#### Questions for Reflection
* **How does this psalm's raw expression of pain and desire for justice resonate with or challenge your own experiences of being wronged?**
* **In what ways does the New Testament's emphasis on loving enemies and leaving vengeance to God transform our understanding and application of verses like Psalms 109:12?**
* **How can we genuinely lament injustice and pray for God's righteousness to prevail, without succumbing to a spirit of personal bitterness or vengeance?**

### FAQ

**Why does this psalm contain such harsh curses, especially against children?**

Answer: Psalms 109:12, like other imprecatory psalms, expresses a profound cry for divine justice from someone suffering intense and unjust persecution. The harshness, particularly the inclusion of children, must be understood within the ancient Near Eastern cultural context of corporate solidarity and covenant curses. In that worldview, the consequences of severe sin or covenant breaking were often understood to extend to the entire household and future generations, symbolizing the complete eradication of the wicked person's legacy and influence. It's not a call for personal vengeance by the psalmist but an appeal to God, the righteous Judge, to administer the full weight of His divine judgment, similar to the curses outlined in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses") for covenant disobedience. The psalmist is essentially asking God to apply the ultimate legal and societal consequences for the enemy's profound wickedness.

**How do Christians reconcile Psalms 109:12 with Jesus' teaching to love enemies?**

Answer: Reconciling imprecatory psalms with New Testament teachings requires careful theological discernment. While the psalms reflect the raw human cry for justice in a fallen world, Jesus' teachings, such as "love your enemies and pray for those who persecute you" ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), represent the higher ethic of the Kingdom of God, revealed in the person and work of Christ. Christians understand that ultimate vengeance and judgment belong to God alone ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, I Will Repay")), and believers are called to extend mercy and forgiveness, reflecting God's character. The imprecatory psalms, therefore, serve to remind us of God's absolute justice and our human longing for it, while the New Testament guides us in how we are to live and respond to injustice in light of Christ's redemptive work and the Holy Spirit's empowerment. We trust God to execute justice, rather than seeking it ourselves.

### CHRIST-CENTERED FULFILLMENT
Psalms 109:12, with its raw cry for justice against an adversary, finds its ultimate fulfillment and transformation in Jesus Christ. The psalmist's suffering at the hands of malicious enemies foreshadows the ultimate persecution endured by the righteous Servant, Jesus, who was "despised and rejected by mankind, a man of suffering, and familiar with pain" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")). Unlike the psalmist who calls for judgment, Christ, in His suffering, prayed for His persecutors: "Father, forgive them, for they do not know what they are doing" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer on the Cross")). This demonstrates the profound shift from a desire for retribution to the radical grace of the New Covenant. Furthermore, the ultimate justice sought in Psalms 109:12 is perfectly administered by Christ. He is the one who will return as the righteous Judge, bringing final judgment upon all wickedness, ensuring that "vengeance is mine; I will repay, saith the Lord" ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God")). Thus, the longing for justice expressed by the psalmist is not negated but perfectly fulfilled in Christ's future reign, while His present work calls His followers to extend the very mercy and favor that the psalmist's enemies were denied, reflecting the character of the God who sent His Son to save the world ([John 3:17](/john/3-17 "John 3:17 - God Sent His Son to Save the World")).

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

Matthew 27:25

Then answered all the people, and said, His blood [be] on us, and on our children.

James 2:13

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Psalms 137:8

O daughter of Babylon, who art to be destroyed; happy [shall he be], that rewardeth thee as thou hast served us.

Psalms 137:9

Happy [shall he be], that taketh and dasheth thy little ones against the stones.

Luke 6:38

Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

Job 5:4

His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them].

Isaiah 13:18

[Their] bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.