TRV
Study This Verse
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.
"This is the work of them that slander me before the Lord" [Psalm 109:19]. He said not, "their reward," but, "their work:" for it is clear that by the clothing, covering, water, oil, and girdle, he was describing the very works by which eternal curses are procured. It is not then one Judas, but many, of whom it is said, "This is the work of them that slander me before the Lord." Although indeed the plural number might have been put for the singular; even as, when Herod died, it was said by the Angel, "They are dead which sought the young Child's life." [Matthew 2:20] But who slander Christ more before the Lord, than they who slander the very words of the Lord, by declaring that it is not He whom the Law of the Lord and His Prophets announced beforehand? "And of those that speak evil against my soul:" by denying that He, when He had willed, could have arisen: though He says, "I have power to lay down My life, and I have power to take it again." [John 10:18]
Continue studying Psalms 109:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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. 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
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; 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), 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). 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. 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), 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), a righteousness that is not our own but is imputed to us by faith in Christ (Philippians 3:9). 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).