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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 what is it that he next adds? "Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away" [Psalm 109:13]. Is it to be understood, that even the sins of his fathers shall be visited upon him? For upon him they are not visited, who has been changed in Christ, and has ceased to be the child of the wicked, by not having imitated their conduct. [Ezekiel 18:4, 20] ...And to these words, "I will visit the sins of the fathers upon the children," [Exodus 20:5] is added, "who hate Me;" that is, hate Me as their fathers hated Me: so that as the effect of imitating the good is that even their own sins are blotted out, so the imitation of the wicked causes men to suffer not their own deservings only, but those also of those whom they have imitated....
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SUMMARY
Psalm 109:13 is a profound and intensely imprecatory plea from the psalmist, traditionally attributed to King David, calling for severe divine judgment upon a specific adversary. This verse, embedded within a broader litany of curses, articulates a fervent desire for the complete termination of the enemy's lineage and the utter obliteration of their name and legacy from memory. It powerfully conveys the psalmist's deep anguish and sense of betrayal, alongside a steadfast conviction in God's ultimate and righteous justice against persistent wickedness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 109:13 employs several potent literary devices to convey the psalmist's intense plea for justice. The primary device is Imprecation, which is the invocation of a curse or divine judgment upon an enemy. This psalm, and this verse in particular, exemplifies this genre, expressing a fervent desire for God's wrath to be fully realized against those who have inflicted suffering. The language also utilizes Hyperbole, as the desire for the complete eradication of a lineage and the blotting out of a name represents an extreme, all-encompassing form of judgment, emphasizing the depth of the psalmist's suffering and the perceived wickedness of his adversary. Furthermore, the two clauses, "Let his posterity be cut off" and "let their name be blotted out," function as a form of Merism, where two contrasting or complementary parts are used to express a totality. Here, the physical lineage ("posterity") and the abstract representation of identity ("name") together encompass the entirety of the enemy's existence and legacy, signifying a desire for their complete and utter non-existence and erasure from memory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 109:13, while stark in its language, serves as a powerful testament to the biblical understanding of God's absolute justice and His ultimate sovereignty over all things, including the fate of the wicked. It reflects a deep conviction that God sees all injustice and will, in His perfect timing, bring about righteous judgment. The psalmist, overwhelmed by betrayal and persecution, surrenders his desire for justice into God's hands, trusting that the Lord will indeed right all wrongs. This verse, therefore, is not a license for personal vengeance but a fervent prayer for divine intervention, affirming that there are indeed grave consequences for persistent wickedness in the eyes of God, and that evil will not ultimately prevail. It underscores the severity of sin and the certainty of divine retribution for those who remain unrepentant and actively oppose God's righteous order.
REFLECTION AND APPLICATION
The intense language of Psalm 109:13 can be unsettling to modern readers, particularly those shaped by New Testament ethics of love and forgiveness. However, it is crucial to understand this verse as a raw, honest expression of profound pain and a desperate plea for divine justice in a world marred by sin and betrayal. It reminds us that God is indeed a righteous judge who sees every injustice and will ultimately hold all accountable. While the New Testament calls believers to love their enemies (Matthew 5:44) and to leave vengeance to God (Romans 12:19), these imprecatory psalms affirm that God will, in His perfect timing and wisdom, execute justice. They teach us to bring our deepest hurts and desires for justice to God, trusting Him to deal with evil in His way, rather than taking matters into our own hands. They also serve as a stark warning about the severe consequences of unrepentant wickedness and the ultimate triumph of God's righteousness, reminding us that there is a divine reckoning for all actions.
Questions for Reflection
FAQ
Are Christians permitted to pray imprecatory psalms like Psalm 109:13 today?
Answer: While Christians are called to love their enemies and pray for those who persecute them (Matthew 5:44), imprecatory psalms serve several important functions. They provide a model for bringing our raw, honest emotions—including anger, pain, and a desire for justice—before God. They affirm God's character as a righteous judge who will ultimately deal with evil. For believers today, these psalms are not a license for personal vengeance but a reminder that vengeance belongs to the Lord (Romans 12:19). We can pray for God's justice to prevail, for evil to be restrained, and for the wicked to either repent or face His righteous judgment, all while maintaining a heart of love and forgiveness as commanded by Christ. They teach us to align our desire for justice with God's perfect will and timing, rather than seeking personal retribution.
What is the theological significance of "blotting out" a name in the biblical context?
Answer: In the biblical context, to have one's "name blotted out" signifies a complete and utter erasure from memory, history, and any form of legacy. It's more than just physical death; it implies a total loss of identity, honor, and remembrance, a profound shame and ultimate defeat. This concept is often linked to divine judgment, where God removes an individual or their lineage from the record of His people or from the land of the living due to egregious sin, as seen in Exodus 32:33 regarding those who rebel against Him. Conversely, having one's name written in the Book of Life signifies divine remembrance, eternal life, and a secure place within God's covenant community, ensuring a lasting legacy and identity in God's eternal kingdom.
CHRIST-CENTERED FULFILLMENT
While Psalm 109:13 expresses a plea for the cutting off and blotting out of an enemy's lineage and name, its ultimate fulfillment and resolution are found in Jesus Christ. He is the one who perfectly embodies righteous judgment and ultimate justice, yet also boundless mercy. On the cross, Christ bore the curse of sin, including the ultimate "cutting off" from the Father, so that those who believe in Him might never be cut off from God's presence (Galatians 3:13). The desire for the blotting out of an evil name finds its Christ-centered fulfillment in the final judgment, where all evil and those whose names are "not found written in the Book of Life" will face eternal separation. Conversely, through Christ's redemptive work, the names of believers are eternally secured, "written in heaven" (Luke 10:20), ensuring a perpetual legacy and remembrance in God's kingdom, contrasting sharply with the fate desired for the wicked in this psalm. Jesus, the ultimate Lamb of God, takes away the sin of the world (John 1:29), and as the righteous King, He will ultimately execute perfect justice, bringing an end to all wickedness and establishing an eternal kingdom where only His name, and the names of those who belong to Him, will endure.