TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 109:6–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"But work Thou with me, O Lord God" [Psalm 109:20]. Some have thought "mercifully" should be understood, some have actually added it; but the best copies have the words thus: "But work Thou with me, O Lord God, for Your Name's sake." Whence a higher sense should not be passed over, supposing the Son to have thus addressed the Father, "Deal Thou with Me," since the works of the Father and of the Son are the same. Where although we understand mercy—for these words follow, "for sweet is Your mercy,"— because he said not, "In me," or, "over me;" or anything of this sort: but, "work Thou with Me;" we rightly understand that the Father and Son together work mercifully towards the vessels of mercy. [Romans 9:23] "Work with me," may also be understood to mean, help me. We use this expression in our daily language, when we are speaking of anything which is in our favour; "It works with us." For the Father aids the Son, as far as the Deity aids Man, on account of His having assumed the "form of a servant," to which Man, God, and to which "Form of a servant," the Lord too is Father. For in the "form of God," the Son needs not aid, for He is equally all-powerful with the Father, on which account He also is the helper of men....And because when he had said, "Work Thou with me," he added, "for Your Name's sake," he has commended grace. For without previous deserving works, human nature was raised to such a height, that the whole in one, the Word and Flesh, that is, God and Man, was styled the Only-begotten Son of God. And this was done that that which had been lost might be sought by Him who had created it, through that which had not been lost; whence the following words, "For Your mercy is sweet."
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Summary
Psalms 109:20 presents a fervent imprecatory prayer from the psalmist, likely David, to the LORD, appealing for divine justice and retribution against his relentless adversaries and those who maliciously slander him. This verse encapsulates a desperate cry for vindication in the face of profound betrayal and unrighteous persecution, entrusting the administration of deserved punishment entirely to God's sovereign and righteous judgment rather than seeking personal revenge. It is a plea for the restoration of moral order through divine intervention.
Context
Literary Context
Psalms 109 is a prominent example of the "imprecatory psalms," a distinct genre within the Psalter where the psalmist expresses deep anguish and calls upon God to execute justice against oppressors. The verses immediately preceding Psalms 109:20, particularly Psalms 109:6-19, contain a series of intense curses and judgments invoked upon the psalmist's enemies. These are not mere personal outbursts of vengeance but rather solemn petitions for divine intervention, rooted in the Old Testament understanding of covenant curses and the inevitable consequences of unrighteousness. Having vividly described the cruel, unprovoked attacks and deceitful words of his adversaries in Psalms 109:2-5, the psalmist now petitions God to ensure that their malicious actions rebound upon themselves, seeking a divine reversal of their wicked intentions. This verse serves as a climactic request for the just recompense promised by God.
Historical & Cultural Context
While traditionally attributed to King David, Psalms 109 reflects a universal experience of persecution and injustice prevalent in ancient Israel and the broader Near East. In a society where formal legal recourse might be limited, corrupted, or insufficient, and where personal honor and reputation were paramount, appealing directly to God for justice was a legitimate and often necessary response to slander, false accusation, and betrayal. The concept of "reward" or "recompense" (Hebrew: g'mul) was deeply embedded in the ancient Near Eastern understanding of divine justice, where actions, whether good or evil, were believed to have direct and often immediate consequences. This was not simply a desire for personal revenge but a profound plea for the restoration of cosmic and moral order, a conviction that God, as the ultimate Judge, would uphold righteousness and punish wickedness, aligning with the broader covenant framework outlined in passages like Deuteronomy 28 and Deuteronomy 32.
Key Themes
Psalms 109:20 significantly contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Justice and Retribution, asserting God's immutable role as the righteous judge who will ultimately bring recompense for evil deeds. The psalmist's plea is an act of profound faith, trusting God to execute justice where human systems fail or are absent. Secondly, it highlights the severe Consequences of Malice and Slander, illustrating that words and actions born of evil intent carry serious spiritual and divine repercussions. The "evil" spoken against the psalmist's "soul" is depicted as a profound assault on his very being, reputation, and inner peace, and the psalmist anticipates a commensurate divine response. Thirdly, the psalm emphasizes Reliance on God for Vengeance, demonstrating that rather than resorting to personal revenge, the psalmist surrenders the administration of justice to the LORD. This aligns with later biblical teachings that vengeance belongs solely to God, as articulated in Romans 12:19, even if expressed in the raw, passionate, and culturally specific language characteristic of the Old Testament.
Exposition and Analysis
Key Word Analysis
This feminine passive participle, derived from the root pa'al (to work, to do), carries the primary meaning of "work," "labor," or "wages." In this context, however, it unequivocally denotes "recompense," "requital," or "retribution." While pᵉʻullâh can signify a positive return for good deeds, here it refers to a negative, deserved outcome for wicked actions. It implies a just and proportionate consequence, emphasizing that God's justice is not arbitrary but is a precise response to the specific, malicious deeds of the adversaries. It is the payment due for their unrighteous behavior.
This term, from the primitive root sâṭan (to attack, accuse, resist), refers to human opponents who act as accusers, obstructors, or enemies. It implies a deep-seated, active opposition, often characterized by legal or moral antagonism. These are individuals who deliberately work against the psalmist, seeking his downfall through various means, including false accusations, slander, and active hostility. Their opposition is not merely incidental but is a calculated and malevolent effort to harm.
This primitive root primarily means "to arrange" or "to speak." In this context, it refers to the act of verbal communication, specifically malicious speech. When combined with "evil" (raʻ), it signifies slander, false accusation, malicious gossip, or curses. The use of dâbar here emphasizes the deliberate and impactful nature of the words spoken against the psalmist, highlighting how verbal assaults can be as damaging as physical ones, targeting one's reputation and very existence.
Verse Breakdown
"[Let] this [be] the reward of mine adversaries from the LORD"
This opening clause functions as a direct, earnest petition to God, characteristic of an imprecation. The psalmist is not taking matters into his own hands or seeking personal vengeance but is appealing to the divine court for justice. The "reward" (pᵉʻullâh) is understood as a just and deserved retribution for the malicious actions of his "adversaries" (sâṭan). Crucially, this recompense is explicitly stated to come "from the LORD" (Yᵉhôvâh), underscoring the psalmist's profound trust in God's ultimate sovereignty, righteousness, and power to execute justice. It represents a surrender of personal vengeance to divine judgment, acknowledging God as the supreme arbiter.
"and of them that speak evil against my soul"
This second clause clarifies and intensifies the identity of the adversaries, specifying their primary offense: malicious speech. The phrase "speak evil" (dâbar raʻ) refers to slander, false accusation, malicious gossip, or curses. "Against my soul" (ʿal-nap̄šî, where nephesh signifies the whole person, their life, reputation, and inner being) highlights the deeply personal and destructive nature of their verbal attacks. The psalmist is not merely seeking retribution for general opposition but for the specific, soul-damaging verbal assaults that have targeted his very essence and reputation. This parallelism reinforces the severity of their actions and the psalmist's desperate need for divine vindication against such profound injustice.
Literary Devices
Psalms 109:20 masterfully employs several potent literary devices to convey its powerful message. The overarching device is Imprecation, a direct prayer or invocation of divine judgment and curses against enemies, which defines the character of the entire psalm. This is not a human act of vengeance but a petition to God to execute His righteous judgment. The verse also prominently utilizes Parallelism, specifically a form of synonymous or intensifying parallelism, where the second clause ("and of them that speak evil against my soul") elaborates upon and reinforces the meaning of the first ("the reward of mine adversaries from the LORD"). This technique serves to emphasize both the nature of the adversaries' offense and the comprehensive scope of the psalmist's desire for divine justice. Furthermore, there is a clear expression of Retribution Theology, where the psalmist expects a direct, proportionate consequence for the actions of the wicked, reflecting the ancient understanding of divine justice where the punishment fits the crime. The phrase "speak evil against my soul" also contains a powerful Metonymy or Synecdoche, where "soul" (nephesh) stands for the entire person—their life, reputation, and inner being—thereby emphasizing the profound and existential nature of the verbal attacks.
Theological and Thematic Connections
Psalms 109:20 profoundly connects to the biblical understanding of God's character as a righteous and just judge, who will not allow unrighteousness to go unpunished indefinitely. It articulates the deep human longing for justice in a fallen world, a longing that finds its ultimate satisfaction in God's sovereign rule. While the language is raw and passionate, it reflects a foundational theological truth: there are inevitable consequences for sin, especially for malicious actions and words that harm others. The psalmist's appeal to the LORD demonstrates a profound trust that God sees injustice, hears the cries of the oppressed, and will ultimately bring about a righteous reckoning. This verse foreshadows the broader biblical narrative of divine judgment against unrighteousness, even as it presents a tension with New Testament commands for love and forgiveness. It reminds us that justice is an inherent divine attribute, and while believers are called to extend mercy and forgiveness, God remains the ultimate arbiter of recompense.
Reflection and Application
Psalms 109:20, though an imprecatory psalm, offers profound and enduring insights for the contemporary believer facing injustice, slander, or betrayal. It powerfully teaches us to bring our raw, honest grievances and deep pain directly to God, trusting Him as the ultimate and perfectly righteous Judge. In a world where injustice often seems to prevail and the wicked appear to prosper, this verse serves as a crucial reminder that God sees, hears, and will ultimately act. It is a powerful affirmation that we are not required to take vengeance into our own hands; instead, we can surrender our pain, our desire for vindication, and our longing for justice to the One who is perfectly righteous and just. While the New Testament calls us to love our enemies and pray for those who persecute us, this psalm provides a vital and biblically validated outlet for the deep anguish of betrayal and reminds us that God's justice is a profound comfort to the oppressed, ensuring that malicious actions and words will not go unaddressed in His divine economy. It also serves as a sober warning regarding the destructive power of words and the spiritual gravity of slander and malice, urging us to guard our own tongues.
Questions for Reflection
FAQ
What is an "imprecatory psalm" and why are they included in the biblical canon?
An imprecatory psalm is a type of psalm where the psalmist calls upon God to bring judgment, curses, or destruction upon his enemies. Psalms 109 is a prime example of this genre. These psalms are included in the biblical canon not to endorse personal vengeance or hatred, but to serve several crucial theological and pastoral functions. Firstly, they are honest and raw expressions of profound pain, injustice, and anguish, demonstrating that God welcomes our deepest and most difficult emotions, even anger and desperation. Secondly, they are appeals to God's justice, acknowledging that ultimately, vengeance belongs solely to the LORD (Deuteronomy 32:35) and not to humans. They are prayers for divine intervention to restore cosmic and moral order, not licenses for personal retribution. They affirm God's character as a righteous and sovereign judge who will ultimately deal with evil and injustice.
How should Christians understand Psalms 109:20 in light of New Testament teachings on love and forgiveness?
Christians understand Psalms 109:20 and other imprecatory psalms through the lens of Christ's teachings and the fuller revelation of God's character in the New Covenant. While the psalmist expresses a fervent desire for God's justice against his enemies, Jesus commands His followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). The New Testament emphasizes forgiveness, reconciliation, and explicitly leaving vengeance to God (Romans 12:19). Therefore, Christians are called to emulate Christ's example of suffering injustice patiently and responding with love, mercy, and prayer. Simultaneously, believers trust that God, in His perfect timing and wisdom, will bring ultimate justice and recompense for all unrighteousness, as He is the final judge of all humanity (Acts 17:31). The imprecatory psalms thus represent a legitimate Old Testament expression of longing for justice, which finds its ultimate fulfillment and reorientation in Christ's atoning work and future judgment.
Christ-Centered Fulfillment
Psalms 109:20, with its passionate plea for divine recompense against adversaries who "speak evil against my soul," finds its profoundest fulfillment and reinterpretation in the person and redemptive work of Jesus Christ. While the psalmist cries out for justice, Jesus Himself became the ultimate target of malicious slander, false accusations, and profound betrayal, enduring the very evil the psalmist decries (e.g., Matthew 26:59-60). Yet, instead of calling down curses or invoking divine wrath upon His persecutors, Jesus exemplified radical love and forgiveness, praying from the cross, "Father, forgive them, for they know not what they do" (Luke 23:34). He absorbed the "reward" of sin and malice on the cross, becoming the cursed one for humanity (Galatians 3:13), thereby satisfying the righteous demands of God's justice. Furthermore, Christ is the one to whom all judgment has been committed by the Father (John 5:22), meaning that the ultimate "reward" for all adversaries—both human and spiritual—will be meted out by Him at the final judgment, ensuring perfect justice without human vengeance. Thus, the longing for justice expressed in Psalms 109:20 is both fulfilled in Christ's atoning work and deferred to His future righteous judgment, where every wrong will be made right.