Psalms 109:19

KJV

Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually.

KJV (with Strong's)

Let it be unto him as the garment {H899} which covereth {H5844} him, and for a girdle {H4206} wherewith he is girded {H2296} continually {H8548}.

Complete Jewish Bible

May it cling to him like the coat he wears, like the belt he wraps around himself."

Berean Standard Bible

May it be like a robe wrapped about him, like a belt tied forever around him.

American Standard Version

Let it be unto him as the raiment wherewith he covereth himself, And for the girdle wherewith he is girded continually.

Commentary

### SUMMARY
Psalms 109:19 stands as a powerful conclusion to a series of intense imprecations, articulating the psalmist's fervent plea for divine judgment to cling to his adversaries with the permanence and intimacy of their clothing. It vividly expresses a desire for the consequences of their malicious actions to become an inescapable, defining aspect of their existence, serving as a public and private mark of divine retribution. This verse encapsulates a profound cry for justice, reflecting a deep conviction in God's active involvement in vindicating the righteous and punishing the wicked.

### CONTEXT
* **Literary Context:** Psalms 109 is one of the most striking of the imprecatory psalms, characterized by a psalmist's passionate appeal to God for judgment against his enemies. The psalm begins with a direct address to God, lamenting the deceitful and malicious words spoken against him by those who have returned evil for good. Verses 6-19 constitute a lengthy and detailed series of curses directed at a specific individual, often referred to as "the wicked" or "my adversary." These curses escalate in severity, touching upon their family, livelihood, reputation, and ultimate demise. Verse 19, "Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually," serves as a climactic summary, expressing the desire that all the preceding curses become an indelible and ever-present reality for the enemy, much like the curses detailed for disobedience throughout [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"). The psalm then shifts back to the psalmist's personal plea for deliverance and a declaration of trust in God's intervention, highlighting the psalmist's reliance on divine intervention rather than personal retaliation.
* **Historical & Cultural Context:** The ancient Near East, including Israel, was a culture deeply rooted in honor and shame, covenant and curse. Oaths, blessings, and curses were not mere words but were believed to carry inherent power and efficacy, often invoked in legal or covenantal contexts. Clothing, in particular, held significant symbolic meaning beyond mere functionality. Garments could signify status, identity, purity, or defilement. To be "clothed" with something, whether righteousness or shame, implied an inescapable and public manifestation of that condition. Girdles (belts) were essential for daily activity, holding robes in place and providing a place to secure tools or weapons, symbolizing readiness and strength. The psalmist's plea reflects a societal understanding where public disgrace and enduring consequences were powerful deterrents and expressions of justice. The intensity of the curses also speaks to a cultural context where personal betrayal and unjust suffering were often met with a fervent desire for divine vindication, as seen in the laments of the prophets against injustice in passages like [Isaiah 1:15-17](/isaiah/1-15-17 "Isaiah 1:15-17 - God's Rejection of Hypocritical Worship").
* **Key Themes:** This verse powerfully contributes to several key themes within Psalms 109 and the broader Psalter. Firstly, it underscores the theme of **Divine Justice**, emphasizing the psalmist's unwavering belief that God is a righteous judge who will ultimately intervene to right wrongs and punish evildoers. The desire for the curse to be permanent and pervasive highlights a longing for absolute justice, where the wicked cannot escape the consequences of their actions. Secondly, it explores the theme of **Consequences of Sin**, portraying sin not as a fleeting act but as something that can cling to and define an individual, much like a garment. This imagery suggests that unrighteousness, if unrepented, leads to an inescapable spiritual and existential burden, mirroring the concept of the "wages of sin" articulated in [Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin"). Thirdly, it touches upon the theme of **Vindication of the Righteous**, as the psalmist’s cry for judgment against his enemies is implicitly a cry for his own deliverance and the affirmation of his innocence before God, a common motif in the Psalms, as seen in [Psalm 7:8](/psalms/7-8 "Psalm 7:8 - God Judges the Peoples").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Garment (Hebrew, _beged_):** This term (H899) refers to an outer covering or clothing. In ancient Israel, garments were not just functional but carried significant symbolic weight, representing identity, status, and even moral condition. To be covered by something "as a garment" implies an intimate, inescapable, and publicly visible association. Here, it suggests the curse is to become an integral part of the adversary's very being and public persona, a constant reminder of their actions and their divine consequence.
* **Girded (Hebrew, _châgar_):** To "gird" (H2296) means to tie or fasten a belt or girdle around one's waist. A girdle was essential for securing loose robes, allowing for freedom of movement, and often for carrying tools or weapons. To be "girded continually" implies a constant, ever-present state, suggesting that the curse is not temporary but a persistent, active reality that defines and restricts the person's every action and readiness, making it an inescapable burden.

#### Verse Breakdown
* **"Let it be unto him as the garment [which] covereth him":** This clause expresses the psalmist's fervent wish that the curses he has just pronounced would become an inseparable part of his adversary's life, as pervasive and intimate as the clothing they wear. Just as a garment covers the entire body, so too should the divine judgment envelop and define the wicked person's existence, both privately and publicly. It signifies a complete and inescapable identification with the curse, making it a visible and constant mark.
* **"and for a girdle wherewith he is girded continually":** This second clause reinforces the first, adding the imagery of a girdle to emphasize permanence and constant presence. A girdle is worn continuously throughout the day, essential for activity and readiness. The desire is that the curse would be a constant, active, and ever-present reality for the adversary, always binding them, always pressing upon them, and never to be removed. It highlights the enduring and active nature of the desired judgment, affecting their every movement and capacity.

#### Literary Devices
Psalms 109:19 employs powerful **Simile** and **Metaphor** to convey the intensity and permanence of the desired judgment. The curse is likened to a "garment" and a "girdle," two items of clothing that are intimately connected to the body and worn constantly. This comparison is a **Metaphorical Extension**, where the abstract concept of a curse is given tangible, physical properties, making its pervasive nature more concrete and impactful. The adverb "continually" further emphasizes the **Hyperbole** of the psalmist's desire, stressing the unending nature of the retribution. The use of such vivid, concrete imagery makes the abstract concept of divine judgment deeply impactful and relatable, ensuring the reader grasps the profound and inescapable nature of the desired consequences for the wicked.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while jarring in its imprecatory nature, serves as a stark reminder of God's attribute of perfect justice. It reflects a deep-seated human longing for wrongs to be righted and for evil to face commensurate consequences. The psalmist's plea is rooted in the conviction that God is not indifferent to suffering or injustice, and that ultimately, every action will be met with a divine response. This divine justice is not merely punitive but also serves to vindicate the righteous and uphold the moral order of the universe. While the specific expression of this desire in an imprecatory psalm can be challenging for modern readers, the underlying theological truth of God's justice remains foundational to biblical theology, assuring believers that no evil deed will ultimately escape the scrutiny of a holy God.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Leave Vengeance to God")
* [Revelation 20:12](/revelation/20-12 "Revelation 20:12 - The Great White Throne Judgment")

### REFLECTION AND APPLICATION
Psalms 109:19, with its intense imagery of an inescapable curse, compels us to reflect on the profound biblical truth that actions have consequences, and that God is indeed a God of justice. While New Testament teachings call believers to a higher standard of love and forgiveness, even for enemies, this psalm reminds us that evil is not trivial in God's eyes. It challenges us to consider the enduring impact of our choices, both good and bad. Just as the psalmist desires the curse to cling like a garment, we are reminded that our character, shaped by our deeds and attitudes, becomes an inseparable part of who we are, influencing our reputation, relationships, and even our spiritual state. For those who walk in righteousness, this can be a comforting thought, knowing that God's blessings and favor can "clothe" them, as described in [Isaiah 61:10](/isaiah/61-10 "Isaiah 61:10 - Garments of Salvation"). Conversely, for those who persist in unrighteousness, the imagery serves as a solemn warning that the consequences of sin are not easily shed. It calls us to sober self-examination and a deeper appreciation for the grace that offers release from the garment of sin.

#### Questions for Reflection
* **How does the imagery of a "garment" and "girdle" help you understand the pervasive nature of consequences, both positive and negative?**
* **In what ways does this psalm, despite its imprecatory nature, affirm your understanding of God's justice?**
* **How can the Christian reconcile the intense desire for judgment in this psalm with Jesus' command to love our enemies?**
* **What "garments" (habits, attitudes, character traits) are you wearing today that you need to either embrace or shed?**

### FAQ

**Why do some Psalms contain such harsh curses, and how should Christians understand them?**

Answer: Psalms like 109, known as imprecatory psalms, are expressions of raw human emotion—deep pain, betrayal, and a fervent cry for justice in a world where evil often seems to triumph. They reflect the psalmist's profound belief that God is the ultimate arbiter of justice and the only one capable of righting wrongs. For Christians, these psalms are part of the inspired Scripture and offer several insights: they validate the human experience of suffering and the desire for justice, reminding us that God hears our cries; they affirm God's holiness and His commitment to judging sin, as seen in [Hebrews 10:30](/hebrews/10-30 "Hebrews 10:30 - Vengeance is the Lord's"); and they point us to Christ, who perfectly embodies both justice and mercy. While we are called to love our enemies and pray for those who persecute us ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), these psalms remind us that ultimate vengeance belongs to God alone, and that there will be a day of reckoning for all unrighteousness ([Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")). They teach us to entrust our desire for justice to God, rather than taking it into our own hands.

### CHRIST-CENTERED FULFILLMENT
While Psalms 109:19 expresses a desire for the curse to cling to the wicked, its ultimate Christ-centered fulfillment is found in the profound reversal of this imagery through the work of Jesus Christ. Humanity, by nature, is "clothed" with sin and its consequences, much like a garment that cannot be removed, as described in [Isaiah 64:6](/isaiah/64-6 "Isaiah 64:6 - Our Righteousness as Filthy Rags"). However, Christ, the sinless Lamb of God, willingly took upon Himself the garment of our sin and the curse that was due to us. He became a curse for us on the cross ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")), allowing the full weight of divine judgment to be "girded continually" upon Him, so that we might be set free. Through His sacrifice, those who believe are not left clothed in the rags of sin and judgment, but are instead clothed with the "garments of salvation" and "robes of righteousness" ([Isaiah 61:10](/isaiah/61-10 "Isaiah 61:10 - Garments of Salvation")), a righteousness that is not our own but is imputed to us by faith in Christ ([Philippians 3:9](/philippians/3-9 "Philippians 3:9 - Righteousness Through Faith in Christ")). Thus, the permanent, inescapable nature of the curse envisioned in Psalms 109:19 is fully satisfied in Christ's atoning work, opening the way for believers to be perpetually clothed in His grace and eternal life ([Romans 5:17](/romans/5-17 "Romans 5:17 - Reign in Life Through Christ")).

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 109:29

Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.

Psalms 132:18

His enemies will I clothe with shame: but upon himself shall his crown flourish.

Psalms 109:18

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.

Psalms 35:26

Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify [themselves] against me.