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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.
But as even orphans may, without one to help them, and without a guardian, nevertheless increase amid trouble and want, and preserve their race by descent; he next says, "Let his posterity be destroyed; and in the next generation let his name be clean put out" [Psalm 109:12]: that is, let what has been generated by him generate no more, and quickly pass away.
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SUMMARY
Psalms 109:12 is a profoundly intense and challenging verse from an imprecatory psalm, articulating a desperate plea to God for severe and comprehensive judgment upon a wicked adversary. It expresses 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, sense of betrayal, and unwavering appeal to divine justice in the face of relentless and malicious persecution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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, impassioned 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 a strong 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 and devastating nature 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 of God.
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). This passage invites us to bring our deepest pains and desires for justice to God, not to demand personal vengeance, but to humbly submit to His sovereign and righteous judgment.
Questions for Reflection
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 for covenant disobedience. The psalmist is essentially asking God to apply the ultimate legal and societal consequences for the enemy's profound wickedness, trusting God's justice to prevail.
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), 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), 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). Unlike the psalmist who calls for judgment, Christ, in His suffering on the cross, prayed for His persecutors: "Father, forgive them, for they do not know what they are doing" (Luke 23:34). 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). 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 not to condemn the world, but to save the world through Him (John 3:17).