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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.
For in that same Book of Testimonies, in order to justify somehow his assertion that “all are ruled by their own will,” Pelagius has cited this passage from the psalm, “And he loved cursing, and it will come to him, and [he] would not have blessing, and it shall be far from him.” But who does not know that this is a fault, not of nature, as God created it, but of the human will, which turned away from God? Even if he had not loved cursing, had desired blessing, and, in this instance, denied that his will was helped by divine grace, the fact is that, in his ingratitude and impiety, he would be abandoned to be ruled by himself. The result of being deprived of divine guidance and brought to ruin is that he would discover through punishment that he was incapable of being ruled by himself.
The Psalm then continues: "His delight was in cursing, and it shall happen to him" [Psalm 109:17]. Although Judas loved cursing, both in stealing from the money bag, and selling and betraying the Lord: nevertheless, that people more openly loved cursing, when they said, "His blood be on us, and on our children." [
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SUMMARY
Psalms 109:17 is a profound imprecation, articulating a fervent prayer for divine retribution against an adversary whose character is marked by a habitual embrace of malice and a deliberate rejection of goodwill. It asserts a principle of reciprocal justice, contending that the very evil the enemy has dispensed, particularly through persistent cursing and an aversion to blessing, should return upon them. This verse encapsulates the psalmist's desperate plea for God's righteous judgment to manifest, ensuring that actions, whether good or evil, bear their commensurate and divinely ordained consequences within the moral economy of the universe.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 109:17 masterfully employs several literary devices to convey its powerful message of divine retribution and the inexorable nature of consequences. The most prominent is Parallelism, specifically a sophisticated combination of synonymous and antithetical parallelism. The two clauses, "As he loved cursing, so let it come unto him" and "as he delighted not in blessing, so let it be far from him," are structurally analogous, reinforcing the core idea of reciprocal justice through repetition of form (synonymous). However, they also present opposing concepts—"cursing" versus "blessing," and "come unto him" versus "be far from him"—creating a sharp contrast that underscores the severity of the enemy's character and the fittingness of the desired judgment (antithetical). This dual parallelism creates a powerful rhetorical effect, emphasizing the direct and inescapable correspondence between action and consequence. The verse also utilizes a subtle form of Personification, where "cursing" is depicted as an entity that can "come unto" a person, and "blessing" as something that can "be far from" them, as if these abstract concepts possess agency and can actively affect one's life. This vivid imagery renders the spiritual consequences tangible and immediate. Furthermore, the entire verse functions as a concise expression of Retributional Justice, a deep theological concept woven into the very fabric of the psalm, where the punishment precisely fits the crime, serving as both a literary and theological framework for the psalmist's fervent plea.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:17 articulates a fundamental and enduring principle of divine justice: actions have consequences, and what one dispenses, whether good or ill, will ultimately return to them. This is not merely an expression of human vengeance, but a profound appeal to God's righteous character, trusting that He, as the sovereign Judge, will uphold moral order and ensure that wickedness does not triumph indefinitely. While the language is stark and direct, it reflects a deep conviction within the psalmist that God is perfectly just and will not allow malicious intent and action to go unpunished. It serves as a powerful and sobering reminder that our words, intentions, and attitudes, particularly towards others, carry significant spiritual weight and contribute directly to the spiritual atmosphere we inhabit and the outcomes we ultimately experience in life.
REFLECTION AND APPLICATION
While the imprecatory nature of Psalms 109:17 can be challenging for contemporary readers, its underlying principles offer profound and timeless lessons for believers today. It calls us to cultivate a heart that genuinely delights in blessing others rather than engaging in cursing, recognizing that our words and intentions carry spiritual repercussions that shape our own destiny. Instead of harboring bitterness, resentment, or seeking personal revenge when wronged, this verse powerfully encourages us to entrust our grievances and the pursuit of justice entirely to God, who is the ultimate, perfectly righteous, and sovereign Judge. It reminds us that God sees all, knows all, and in His perfect timing and unfathomable wisdom, He will administer justice with precision and equity. This psalm, therefore, fosters a deep and abiding trust in God's sovereignty over all circumstances, even the most painful and seemingly unaddressed injustices, and encourages us to align our hearts with His divine character, which is ultimately one of unwavering love, boundless mercy, and unassailable justice. It prompts a crucial introspection: Do we truly desire the good and well-being of others, even those who may oppose or harm us, or do we secretly wish ill upon them? Our honest response to this question reveals much about the true alignment of our hearts with God's kingdom values and the transformative power of the Gospel in our lives.
Questions for Reflection
FAQ
Are imprecatory psalms like Psalms 109:17 appropriate for Christians to pray today?
Answer: Imprecatory psalms, while undeniably challenging for modern sensibilities, serve several crucial theological and spiritual purposes. They provide an authentic voice for the raw human emotions of pain, betrayal, and a desperate cry for justice in the face of overwhelming evil, affirming the biblical truth that God is indeed the ultimate arbiter of justice. For Christians, while we are profoundly called to love our enemies and to bless those who persecute us (Matthew 5:44 and Romans 12:14), imprecatory psalms can be understood in several ways: 1) As a recognition that God's perfect justice is real and will ultimately prevail, providing profound comfort to the oppressed and suffering. 2) As a prayer for the cessation of evil and the vindication of God's righteousness in the world, rather than a license for personal vengeance. 3) As a prophetic declaration of the inevitable consequences of unrepentant sin, pointing forward to the final judgment. They fundamentally redirect the human desire for justice from personal retaliation to God's sovereign hand, acknowledging that only He can execute perfect and righteous judgment.
How does this verse relate to the broader biblical concept of "sowing and reaping"?
Answer: Psalms 109:17 is a vivid and potent illustration of the pervasive biblical principle of "sowing and reaping," which posits that individuals will ultimately experience the consequences of their actions, whether those actions are good or bad. The verse explicitly links the enemy's "love for cursing" and their profound lack of "delight in blessing" to the psalmist's prayer that these very outcomes—curses returning upon them and blessings remaining far from them—would befall them. This concept is foundational and deeply embedded in both the Old and New Testaments. Proverbs 26:27 succinctly states, "Whoever digs a pit will fall into it, and a stone will come back on him who starts it rolling." The New Testament echoes and expands upon this truth in Galatians 6:7, declaring, "Do not be deceived: God is not mocked, for whatever one sows, that will he also reap." This verse powerfully emphasizes that our words, intentions, and actions are never inconsequential but carry profound spiritual weight that inevitably determines the harvest we will eventually gather in our lives.
CHRIST-CENTERED FULFILLMENT
While Psalms 109:17 expresses a raw and intense plea for the enemy to receive the curses they have sown, its ultimate fulfillment and profound transformation are found preeminently in the person and work of Jesus Christ. He is the one who, though perfectly innocent and without sin, became the ultimate recipient of the curse for humanity. Galatians 3:13 powerfully declares, "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree.'" Instead of delighting in cursing, Jesus consistently delighted in blessing, teaching His followers the radical command to "bless those who curse you, pray for those who mistreat you" (Luke 6:28). He perfectly embodied the divine response to malice, absorbing the world's hatred, betrayal, and injustice, and returning boundless love, forgiveness, and an invitation to reconciliation. Furthermore, while this psalm calls for retribution, Christ's first coming was marked by grace, mercy, and an open invitation to repentance, yet He will indeed return as the righteous Judge who will bring perfect and final justice, ensuring that every deed, whether good or evil, will receive its just recompense before His throne (Revelation 20:12-13). Thus, the deep longing for justice expressed in Psalms 109:17 finds its ultimate and most profound satisfaction not in human vengeance, but in the redemptive work of Christ on the cross and His future, perfectly righteous judgment.