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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.
"Let it be unto him as the cloak which covers him" [Psalm 109:18]. Since he has before spoken of the cloak, why does he repeat it? When he said, "He clothed himself with cursing as with a raiment;" does the raiment with which he is "covered" differ from that with which he is "clothed"? For every man is clothed with his tunic, covered with his cloak; and what is this, save boasting in iniquity, even in the sight of men? "and as the girdle," he says, "that he is always girded withal." Men are girded chiefly that they may be better fit for toil, that they may not be hindered by the folds of their dress. He therefore girds himself with curses, who designs an evil which he has carefully contrived, not on a sudden impulse, and who learns in such a manner to do evil, that he is always ready to commit it.
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SUMMARY
Psalm 109:18 is a profound imprecatory prayer, vividly depicting the psalmist's plea for divine retribution against his malicious adversaries. It employs striking metaphorical language to illustrate the pervasive and inescapable return of a curse upon the one who habitually practices it. The verse envisions the curse penetrating the very core of the enemy's being—their inner parts and bones—like water and oil, symbolizing a deep, internal, and agonizing consequence that perfectly mirrors their pervasive wickedness, reflecting the principle of poetic justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 109:18 is rich in literary devices that amplify its powerful message of retribution. The most prominent is Simile, used three times: "like as with his garment," "like water," and "like oil." These comparisons vividly illustrate the pervasive and internal nature of the curse's return, emphasizing that the curse is not merely an external event but something that saturates the individual. Closely related is Metaphor, where "cursing" is implicitly presented as a tangible substance that can be "clothed" and can "come into" the body, personifying the curse and giving it agency and substance. The phrase "clothed himself with cursing" also functions as a powerful Metonymy, where the action of cursing stands for the character and habitual practice of the individual, highlighting how their very identity is defined by their malice. The imagery evokes a strong sense of Poetic Justice or Lex Talionis, where the punishment perfectly mirrors the crime: what the enemy put out (curses) is what they receive back, penetrating them as deeply as their malice permeated their own character. The cumulative effect of the deep penetration imagery ("bowels," "bones," "water," "oil") also leans towards Hyperbole, emphasizing the extreme, complete, and inescapable nature of the desired judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 109:18 powerfully articulates the biblical principle of divine retribution, where the consequences of one's actions return upon them. It reflects a deep-seated conviction in God's ultimate justice, affirming that wickedness will not go unpunished and that those who sow malice will reap its bitter fruit. While the psalmist's imprecation is intensely personal, born from deep suffering and betrayal, it is rooted in a theological framework that trusts God to be the righteous judge of all the earth, who sees the oppression of the innocent and will bring every deed into judgment. This verse serves as a stark reminder of the destructive power of sin, not just externally in its impact on others, but profoundly internally, as malice and hatred consume and corrupt the one who harbors them. It underscores that God's justice is not merely punitive but often perfectly fitting, ensuring that the very instruments of a person's sin become the means of their undoing, a principle that resonates throughout Scripture.
REFLECTION AND APPLICATION
Psalm 109:18, while challenging due to its imprecatory nature, offers profound insights for contemporary believers. It serves as a potent reminder that actions, particularly those rooted in malice, hatred, and a spirit of cursing, carry significant, often internal, consequences. For those who harbor bitterness, resentment, or a spirit of negativity, this verse illustrates how such destructive attitudes can deeply permeate and corrupt one's own being, leading to internal decay and spiritual barrenness. It prompts us to examine what we "clothe ourselves with" daily—is it grace, love, and forgiveness, or is it a spirit of judgment and malice? Furthermore, it encourages us to trust in God's perfect justice rather than seeking personal vengeance. While the New Testament calls believers to bless those who persecute them (Romans 12:14), this psalm affirms that God is the ultimate arbiter of justice, and He will indeed bring all deeds to account. Our role is to extend grace and leave the final judgment to Him, understanding that His justice is both inevitable and perfectly administered in His perfect timing and way.
Questions for Reflection
FAQ
What is an "imprecatory psalm," and how should Christians understand Psalm 109:18?
Answer: An imprecatory psalm is a prayer or song in which the psalmist calls upon God to bring judgment, calamity, or curses upon their enemies. Psalm 109 is one of the most prominent examples, expressing the psalmist's deep anguish and desire for divine intervention against those who wrong him. For Christians, understanding these psalms requires careful theological discernment. They are not prescriptive commands for believers to curse their enemies, but rather expressions of raw human emotion—pain, anger, and a fervent cry for justice—directed to God, the righteous Judge. They reflect a pre-Christian understanding of divine justice under the Old Covenant, where the principle of "an eye for an eye" (Exodus 21:24) was part of the legal and moral framework. In the New Covenant, Jesus elevates the standard, commanding His followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). Therefore, Christians are called to bless, not curse, and to leave vengeance to God, as stated in Romans 12:19. Psalm 109:18, then, serves to remind us of God's ultimate justice and the severe consequences of persistent wickedness, while also providing a model for bringing our deepest pains and desires for justice before God, trusting Him to act righteously in His time and way.
CHRIST-CENTERED FULFILLMENT
While Psalm 109:18 expresses a desire for the curse to return upon the wicked, its ultimate Christ-centered fulfillment lies in the profound reversal accomplished by Jesus. The New Testament reveals that it was Jesus who "clothed himself" not with cursing, but with the very curse of humanity, becoming a curse for us to redeem us from the law's curse, as articulated in Galatians 3:13. He, the sinless Lamb of God, allowed the full weight of divine justice for sin to penetrate His "bowels" and "bones" on the cross, experiencing profound internal agony and spiritual desolation, not as a consequence of His own sin, but as the ultimate sacrifice for ours, crying out "My God, my God, why have you forsaken me?" in Matthew 27:46. Unlike the psalmist's enemy who embraced cursing, Jesus, when reviled, "did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly," as seen in 1 Peter 2:23. Thus, Psalm 109:18, in its vivid portrayal of the inescapable consequences of malice, ultimately points to Christ, who absorbed the curse of sin into His very being, so that those who believe in Him might be clothed with His righteousness and receive blessing instead of judgment, as 2 Corinthians 5:21 proclaims. The final judgment, where the wicked will indeed face the internal and pervasive consequences of their rejection of God, will be administered by Christ Himself, who will return to execute perfect justice, as described in Revelation 20:11-15.