Psalms 109:18

KJV

As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.

KJV (with Strong's)

As he clothed {H3847} himself with cursing {H7045} like as with his garment {H4055}, so let it come {H935} into his bowels {H7130} like water {H4325}, and like oil {H8081} into his bones {H6106}.

Complete Jewish Bible

He clothed himself with cursing as routinely as with his coat; May it enter inside him as easily as water, as easily as oil into his bones.

Berean Standard Bible

The cursing that he wore like a coat, may it soak into his body like water, and into his bones like oil.

American Standard Version

He clothed himself also with cursing as with his garment, And it came into his inward parts like water, And like oil into his bones.

Commentary

### SUMMARY
Psalm 109:18 is a powerful imprecatory declaration, vividly illustrating the psalmist's plea for divine justice against his adversaries. It employs striking metaphorical language to describe 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 for their malicious actions, reflecting the principle of poetic justice.

### CONTEXT
* **Literary Context:** Psalm 109 stands as one of the most intense "imprecatory psalms" in the Psalter, characterized by fervent prayers for God's judgment upon the psalmist's enemies. The psalmist, traditionally identified as David, expresses profound anguish over the betrayal, false accusations, and relentless persecution he endures from those who have returned evil for good and hatred for his love ([Psalm 109:4-5](/psalms/109-4 "Psalm 109:4-5 - Betrayal and Hatred")). This particular verse follows a series of specific, severe curses invoked against the unrighteous, including wishes for their desolation, the ruin of their families, and the swift end of their lives ([Psalm 109:6-15](/psalms/109-6 "Psalm 109:6-15 - Specific Curses Against the Wicked")). The psalmist's plea for the curse to return upon the enemy in [Psalm 109:17-19](/psalms/109-17 "Psalm 109:17-19 - The Curse Returns") serves as a climactic expression of his desire for divine retribution, emphasizing that the punishment should perfectly fit the crime. The psalm concludes with a renewed plea for God's help and a declaration of praise, affirming God's ultimate vindication of the righteous ([Psalm 109:26-31](/psalms/109-26 "Psalm 109:26-31 - Plea for Deliverance and Praise")).

* **Historical & Cultural Context:** The historical backdrop for Psalm 109 likely involves a period of intense personal persecution for David, possibly during his flight from Saul or Absalom, or facing the treachery of figures like Doeg the Edomite or Ahithophel. In ancient Near Eastern cultures, curses were not mere words but were believed to possess intrinsic power, capable of invoking supernatural forces to bring harm or misfortune upon the recipient. They were often uttered publicly and could carry significant social and spiritual weight. The concept of "clothing oneself" with something implies a deliberate, habitual, and deeply ingrained practice. Just as a garment is worn daily and becomes part of one's outward appearance, so too did the enemy's malice and cursing become an intrinsic part of their character and actions. The desire for the curse to penetrate the "bowels" and "bones" reflects a common ancient understanding of the body as not merely physical, but also the seat of emotions, will, and the very essence of a person. Thus, the curse's return is envisioned as a complete, internal, and inescapable affliction, a just recompense for their pervasive wickedness.

* **Key Themes:** Psalm 109:18 powerfully contributes to several key themes within the Psalter and broader biblical narrative. Firstly, it underscores the theme of **Divine Justice and Retribution**, articulating a fervent belief that God will ultimately judge the wicked and ensure that their evil deeds return upon their own heads. This aligns with the principle of "reaping what you sow" found in passages like [Job 4:8](/job/4-8 "Job 4:8 - Reaping What You Sow") and [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - The Principle of Sowing and Reaping"). Secondly, the verse highlights the **Pervasive and Internal Consequences of Malice**. The imagery of the curse penetrating "bowels" and "bones" emphasizes that engaging in habitual cursing and wickedness is not superficial; it corrupts the very core of one's being, leading to deep, inescapable, and internal suffering. This illustrates the destructive power of sin from within. Finally, it touches upon the **Nature of Cursing and its Reciprocity**, portraying cursing as a chosen garment, an identity adopted by the enemy. The psalmist's prayer is not merely for punishment but for a reciprocal justice where the very instrument of the enemy's harm—their curses—becomes the instrument of their own undoing, a concept echoed in [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - The Pit Dug for Others").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **clothed (Hebrew, _lavash'_):** This verb signifies "to put on," "to wear," or "to be clothed with." In this context, it implies a deliberate and habitual act. The enemy doesn't just utter curses occasionally; they have "clothed themselves" with cursing, suggesting that malice and malevolence have become an integral part of their character, a chosen identity, much like a person chooses and wears a garment daily. It indicates a deep-seated disposition rather than an isolated action.
* **bowels (Hebrew, _me'im'_):** This term literally refers to the inner organs, particularly the intestines. However, in Hebrew thought, the "bowels" (or "inward parts") were often considered the seat of deep emotions, affections, compassion, and the very essence of one's inner being or vitality. For a curse to enter the "bowels" means it penetrates beyond the superficial, reaching the core of one's emotional, spiritual, and even physical life, causing profound internal distress and decay.
* **bones (Hebrew, _'etsem'_):** Literally referring to the skeletal structure, "bones" in Hebrew idiom often represent the deepest, most foundational part of a person's physical and spiritual being, signifying strength, vitality, or the very marrow of life. When a curse enters the "bones," it implies a pervasive, debilitating, and inescapable affliction that saps one's strength, vitality, and inner peace, akin to a chronic, deeply rooted ailment.

#### Verse Breakdown
* **"As he clothed himself with cursing like as with his garment,"**: This opening clause establishes a powerful **simile** and **metaphor**. The enemy's habitual practice of uttering curses and engaging in malicious actions is likened to putting on a garment. Just as clothing covers the body and becomes an outward expression of a person, so too has cursing become an intrinsic, defining characteristic of the enemy. It suggests a chosen identity and a pervasive pattern of behavior, not an accidental or isolated act. The "cursing" is not external to them but has been embraced and worn.
* **"so let it come into his bowels like water,"**: This is the first part of the imprecation, invoking a reciprocal justice. The curse that the enemy has embraced is prayed to return upon them, penetrating their inner being. The **simile** "like water" suggests a fluid, pervasive, and inescapable infiltration. Water, while life-giving, can also be destructive when it permeates where it shouldn't, causing internal damage and decay. This imagery conveys a deep, internal, and unavoidable suffering that reaches the seat of their emotions and inner vitality.
* **"and like oil into his bones."**: This second part of the imprecation continues the imagery of deep penetration. The **simile** "like oil" reinforces the idea of a substance that slowly, thoroughly, and deeply permeates. Oil, often used for anointing or healing, is here inverted to symbolize something that saturates the very core of one's physical and spiritual structure—the "bones." This implies a slow, agonizing, and debilitating internal corruption or decay, affecting their strength, their essence, and their very existence, making the curse inescapable and profoundly painful from within.

#### 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. 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. This personifies the curse, 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. The imagery evokes a sense of **Poetic Justice** or **Lex Talionis**, where the punishment 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 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, 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, but internally, as malice and hatred consume 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.

* [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - The Pit Dug for Others")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Reaping What You Sow")
* [Job 4:8](/job/4-8 "Job 4:8 - Those Who Plow Iniquity and Sow Trouble Reap the Same")

### 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 and hatred, carry significant, often internal, consequences. For those who harbor bitterness, resentment, or a spirit of cursing, this verse illustrates how such negativity 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](/romans/12-14 "Romans 12:14 - Bless Those Who Persecute You")), 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.

#### Questions for Reflection
* **What "garments" (habits, attitudes, words) do I habitually "clothe myself with" that might be spiritually detrimental?**
* **How does this verse challenge my understanding of justice, particularly in light of New Testament teachings on loving enemies?**
* **In what areas of my life might I be harboring bitterness or resentment that, like a curse, could be internally consuming me?**
* **How can I practically entrust situations where I feel wronged to God's justice, rather than seeking personal retribution?**

### 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. 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. 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](/exodus/21-24 "Exodus 21:24 - An Eye for an Eye")) 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](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")). Therefore, Christians are called to bless, not curse, and to leave vengeance to God ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, I Will Repay")). 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 ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). 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 ([Matthew 27:46](/matthew/27-46 "Matthew 27:46 - My God, My God, Why Have You Forsaken Me?")). 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" ([1 Peter 2:23](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Suffering")). 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 ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - He Made Him Who Knew No Sin To Be Sin For Us")). 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 ([Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment")).

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

Psalms 73:6

Therefore pride compasseth them about as a chain; violence covereth them [as] a garment.

Numbers 5:22

And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, Amen, amen.

Colossians 3:12

¶ Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

Matthew 27:3

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Matthew 27:5

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

Numbers 5:27

And when he hath made her to drink the water, then it shall come to pass, [that], if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, [and become] bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.

Matthew 26:24

The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.