Psalms 109:20

KJV

[Let] this [be] the reward of mine adversaries from the LORD, and of them that speak evil against my soul.

KJV (with Strong's)

Let this be the reward {H6468} of mine adversaries {H7853} from the LORD {H3068}, and of them that speak {H1696} evil {H7451} against my soul {H5315}.

Complete Jewish Bible

This is what my adversaries want ADONAI to do, those who speak evil against me.

Berean Standard Bible

May this be the LORD’s reward to my accusers, to those who speak evil against me.

American Standard Version

This is the reward of mine adversaries from Jehovah, And of them that speak evil against my soul.

Commentary

### SUMMARY
Psalms 109:20 is a powerful imprecatory plea from the psalmist, likely David, to the LORD, requesting that the just recompense for his relentless adversaries and those who maliciously slander him be meted out by divine hand. This verse encapsulates the psalmist's desperate cry for vindication and justice in the face of profound betrayal and unrighteous persecution, entrusting the administration of deserved punishment to God's sovereign and righteous judgment rather than seeking personal revenge.

### CONTEXT
* **Literary Context:** Psalms 109 stands as one of the Bible's most intense "imprecatory psalms," a genre where the psalmist pours out deep anguish and calls upon God to enact justice against his oppressors. The verses immediately preceding Psalms 109:20 (e.g., [Psalms 109:6-19](/psalms/109-6 "Psalms 109:6-19 - The Psalmist's Curses Against His Enemies")) detail a series of severe curses and judgments wished upon the adversaries. These are not personal outbursts of vengeance but rather fervent prayers for divine intervention, reflecting the Old Testament understanding of covenant curses and the consequences of unrighteousness. The psalmist, having described the cruel and unprovoked attacks of his enemies (e.g., [Psalms 109:2-5](/psalms/109-2 "Psalms 109:2-5 - The Slander of the Wicked")), now petitions God to ensure that their actions return upon their own heads, seeking a divine reversal of their malicious intent.

* **Historical & Cultural Context:** While traditionally attributed to David, Psalms 109 reflects a common experience of persecution and injustice in ancient Israel. In a society where legal recourse might be limited or corrupted, and where personal honor was 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 had direct, often immediate, consequences, whether positive or negative. This was not merely a desire for revenge but a plea for the restoration of cosmic and moral order, believing that God, as the ultimate Judge, would uphold righteousness and punish wickedness, as seen in the broader covenant framework of [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses").

* **Key Themes:** This verse contributes significantly to several key themes within the Psalter and broader biblical narrative. Firstly, it underscores the theme of **Divine Justice and Retribution**, asserting God's role as the righteous judge who will ultimately bring recompense for evil deeds. The psalmist's plea is an act of faith, trusting God to execute justice where human systems fail. Secondly, it highlights the **Consequences of Malice and Slander**, illustrating that words and actions of evil intent have serious spiritual and divine repercussions. The "evil" spoken against the psalmist's "soul" is a profound attack on his very being and reputation, and the psalmist expects a commensurate divine response. Thirdly, the psalm emphasizes **Reliance on God for Vengeance**, demonstrating that rather than taking personal revenge, the psalmist surrenders the administration of justice to the LORD. This aligns with later biblical teachings that vengeance belongs to God (e.g., [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God")), even if expressed in the raw, passionate language characteristic of the Old Testament.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Reward (Hebrew, _g'mul'_):** This word, derived from the root *gamal*, carries the primary meaning of "recompense," "requital," or "retribution." While it can signify a positive return for good deeds, in this context, it unequivocally denotes 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 response to the specific deeds of the adversaries. It is the payment due for their malicious behavior.
* **Adversaries (Hebrew, _śāṭan'_):** The term *śāṭan* (from which we get "Satan") here refers to human opponents who act as accusers, obstructors, or enemies. It implies a deep-seated opposition, often characterized by legal or moral antagonism. These are individuals who actively work against the psalmist, seeking his downfall through various means, including false accusations and slander. Their opposition is not merely incidental but deliberate and hostile.
* **Speak evil against my soul (Hebrew, _dibbĕrû rāʿâ ʿal-nap̄šî'_):** This phrase vividly portrays the personal and deeply damaging nature of the attacks. "Speak evil" (*dibbĕrû rāʿâ*) refers to slander, false accusation, malicious gossip, or curses. "Against my soul" (*ʿal-nap̄šî*) indicates that the attack is not merely against his property or status, but against his very life, reputation, and inner being. It suggests a desire to destroy him utterly, both socially and existentially, through the power of destructive words.

#### Verse Breakdown
* **"[Let] this [be] the reward of mine adversaries from the LORD":** This opening clause is a direct petition to God, functioning as an imprecation. The psalmist is not taking matters into his own hands but is appealing to the divine court. The "reward" (g'mul) is understood as a just and deserved retribution for the malicious actions of his "adversaries" (śāṭan). Crucially, this recompense is explicitly stated to come "from the LORD," underscoring that the psalmist trusts in God's ultimate sovereignty and righteousness to execute justice. It is a surrender of personal vengeance to divine judgment.
* **"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. "Speaking evil against my soul" highlights the deeply personal and destructive nature of their slander, false accusations, and curses. 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 employs several potent literary devices. The primary device is **Imprecation**, a direct prayer or curse against enemies, which characterizes the entire psalm. This is not a human act of vengeance but a petition to God to execute divine judgment. The verse also utilizes **Parallelism**, specifically synonymous or intensifying parallelism, where the second clause ("and of them that speak evil against my soul") elaborates on and reinforces the first ("the reward of mine adversaries"). This technique emphasizes the nature of the adversaries' offense and the psalmist's desire for comprehensive justice. Furthermore, there's an element 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, 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 evil to go unpunished. 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 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 a divine attribute, and while believers are called to forgive, God remains the ultimate arbiter of recompense.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine")
* [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - He who digs a pit will fall into it")
* [2 Thessalonians 1:6](/2_thessalonians/1-6 "2 Thessalonians 1:6 - God's Righteous Judgment")

### REFLECTION AND APPLICATION
Psalms 109:20, though an imprecatory psalm, offers profound insights for the contemporary believer facing injustice or slander. It teaches us to bring our raw, honest grievances directly to God, trusting Him as the ultimate Judge. In a world where injustice often seems to prevail, this verse reminds us that God sees, hears, and will ultimately act. It is a powerful affirmation that we do not need to take vengeance into our own hands; rather, we can surrender our pain and desire for justice to the One who is perfectly righteous. While the New Testament calls us to love our enemies and pray for those who persecute us, this psalm provides a vital outlet for the deep anguish of betrayal and reminds us that God's justice is a comfort to the oppressed, ensuring that malicious actions 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.

#### Questions for Reflection
* **How does surrendering your desire for justice to God, as the psalmist does, bring peace in the face of injustice?**
* **In what ways do "speaking evil against" others manifest in our modern context, and what are the spiritual consequences?**
* **How can we reconcile the imprecatory prayers of the Old Testament with the New Testament call to love our enemies and pray for those who persecute us?**

### FAQ
**What is an "imprecatory psalm" and why are they in the Bible?**

Answer: 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. These psalms are in the Bible not to endorse personal vengeance or hatred, but to serve several crucial functions. Firstly, they are honest expressions of profound pain, injustice, and anguish, demonstrating that God welcomes our raw emotions, even anger. Secondly, they are appeals to God's justice, acknowledging that ultimately, vengeance belongs to the LORD ([Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance Belongs to God")) 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 judge who will ultimately deal with evil.

**How should Christians understand Psalms 109:20 in light of New Testament teachings on love and forgiveness?**

Answer: Christians understand Psalms 109:20 and other imprecatory psalms through the lens of Christ's teachings. 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](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")). The New Testament emphasizes forgiveness, reconciliation, and leaving vengeance to God ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine")). Therefore, Christians are called to emulate Christ's example of suffering injustice patiently and responding with love, while simultaneously trusting 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](/acts/17-31 "Acts 17:31 - God Will Judge the World")).

### CHRIST-CENTERED FULFILLMENT
Psalms 109:20, with its plea for divine recompense against adversaries, finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. While the psalmist cries out for justice against those who "speak evil against my soul," Jesus Himself became the ultimate target of malicious slander, false accusations, and betrayal, enduring the very evil the psalmist decries (e.g., [Matthew 26:59-60](/matthew/26-59 "Matthew 26:59-60 - False Witnesses Against Jesus")). Yet, instead of calling down curses, Jesus prayed, "Father, forgive them, for they know not what they do" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")). He absorbed the "reward" of sin and malice on the cross, becoming the cursed one for humanity ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us From the Curse")), thus satisfying the righteous demands of God's justice. Furthermore, Christ is the one to whom all judgment has been committed ([John 5:22](/john/5-22 "John 5:22 - The Father Judges No One, But Has Given All Judgment to the Son")), 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.

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 94:23

And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; [yea], the LORD our God shall cut them off.

1 Kings 2:44

The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the LORD shall return thy wickedness upon thine own head;

2 Timothy 4:14

Alexander the coppersmith did me much evil: the Lord reward him according to his works:

2 Samuel 17:23

And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.

1 Corinthians 12:3

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

2 Samuel 18:32

And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do [thee] hurt, be as [that] young man [is].

Psalms 110:1

¶ A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.