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 109:21–31.
David, having denounced God's wrath against his enemies, here takes God's comforts to himself, but in a very humble manner, and without boasting.
I.He pours out his complaint before God concerning the low condition he was in, which, probably, gave advantage to his enemies to insult over him: "I am poor and needy, and therefore a proper object of pity, and one that needs and craves thy help." 1. He was troubled in mind (Psa 109:22): My heart is wounded within me, not only broken with outward troubles, which sometimes prostrate and sink the spirits, but wounded with a sense of guilt; and a wounded spirit who can bear? who can heal? 2. He apprehended himself drawing near to his end: I am gone like the shadow when it declines, as good as gone already. Man's life, at best, is like a shadow; sometimes it is like the evening shadow, the presage of night approaching, like the shadow when it declines. 3. He was unsettled, tossed up and down like the locust, his mind fluctuating and unsteady, still putting him upon new counsels, his outward condition far from any fixation, but still upon the remove, hunted like a partridge on the mountains. 4. His body was wasted, and almost worn away (Psa 109:24): My knees are weak through fasting, either forced fasting (for want of food when he was persecuted, or for want of appetite when he was sick) or voluntary fasting, when he chastened his soul either for sin or affliction, his own or other's, Psa 35:13; Psa 69:10. "My flesh fails of fatness; that is, it has lost the fatness it had, so that I have become a skeleton, nothing but skin and bones." But it is better to have this leanness in the body, while the soul prospers and is in health, than, like Israel, to have leanness sent into the soul, while the body is feasted. 5. He was ridiculed and reproached by his enemies (Psa 109:25); his devotions and his afflictions they made the matter of their laughter, and, upon both those accounts, God's people have been exceedingly filled with the scorning of those that were at ease. In all this David was a type of Christ, who in his humiliation was thus wounded, thus weakened, thus reproached; he was also a type of the church, which is often afflicted, tossed with tempests, and not comforted.
II.He prays for mercy for himself.
In general (Psa 109:21): "Do thou for me, O God the Lord! appear for me, act for me." If God be for us, he will do for us, will do more abundantly for us than we are able either to ask or think. He does not prescribe to God what he should do for him, but refers himself to his wisdom: "Lord, do for me what seems good in thy eyes. Do that which thou knowest will be for me, really for me, in the issue for me, though for the present it may seem to make against me." More particularly, he prays (Psa 109:26): "Help me, O Lord my God! O save me! Help me under my trouble, save me out of my trouble; save me from sin, help me to do my duty." He prays (Psa 109:28), Though they curse, bless thou. Here (1.) He despises the causeless curses of his enemies: Let them curse. He said of Shimei, So let him curse. They can but show their malice; they can do him no more mischief than the bird by wandering or the swallow by flying, Pro 26:2. He values the blessing of God as sufficient to counterbalance their curses: Bless thou, and then it is no matter though they curse. If God bless us, we need not care who curses us; for how can they curse those whom God has not cursed, nay, whom he has blessed? Num 23:8. Men's curses are impotent; God's blessings are omnipotent; and those whom we unjustly curse may in faith expect and pray for God's blessing, his special blessing. When the Pharisees cast out the poor man for his confessing Christ, Christ found him, Joh 9:35. When men without cause say all the ill they can of us, and wish all the ills they can to us, we may with comfort lift up our heart to God in this petition: Let them curse, but bless thou. He prays (Psa 109:28), Let thy servant rejoice. Those that know how to value God's blessing, let them but be sure of it, and they will be glad of it.
III.He prays that his enemies might be ashamed (Psa 109:28), clothed with shame (Psa 109:29), that they might cover themselves with their own confusion, that they might be left to themselves, to do that which would expose them and manifest their folly before all men, or rather that they might be disappointed in their designs and enterprises against David, and thereby might be filled with shame, as the adversaries of the Jews were, Neh 6:16. Nay, in this he prays that they might be brought to repentance, which is the chief thing we should beg of God for our enemies. Sinners indeed bring shame upon themselves, but they are true penitents that take shame to themselves and cover themselves with their own confusion.
IV.He pleads God's glory, the honour of his name:
- Do for me, for thy name's sake (Psa 109:21), especially the honour of his goodness, by which he has proclaimed his name: "Deliver me, because thy mercy is good; it is what thou thyself dost delight in, and it is what I do depend upon. Save me, not according to my merit, for I have none to pretend to, but according to thy mercy; let that be the fountain, the reason, the measure, of my salvation."
Lastly, He concludes the psalm with joy, the joy of faith, joy in assurance that his present conflicts would end in triumphs. 1. He promises God that he will praise him (Psa 109:30): "I will greatly praise the Lord, not only with my heart, but with my mouth; I will praise him, not in secret only, but among the multitude." 2. He promises himself that he shall have cause to praise God (Psa 109:31): He shall stand at the right hand of the poor, night to him, a present help; he shall stand at his right hand as his patron and advocate to plead his cause against his accusers and to bring him off, to save him from those that condemn his soul and would execute their sentence if they could. God was David's protector in his sufferings, and was present also with the Lord Jesus in his, stood at his right hand, so that he was not moved (Psa 16:8), saved his soul from those that pretended to be the judges of it, and received it into his own hands. Let all those that suffer according to the will of God commit the keeping of their souls to him.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"I go hence like a shadow that declines" [Psalm 109:22]. By this he signified death itself. For as night comes of the shadow's declining, so death comes of mortal flesh. "And am driven away as the locusts." This I think would be more suitably understood of His members, that is, of His faithful disciples. That he might make it much plainer, he preferred writing "locusts" in the plural number: although many may be understood where the singular number is used, as in that passage, "He spoke, and the locust came;" but it would have been more obscure. His disciples, then, were driven away, that is, were put to flight by persecutors, either the multitude of whom He wished to be signified by the word locusts, or their passing from one place to another.
“I am poor and needy,” and I am better only when in sorrow of heart I detest myself and seek your mercy, until what is faulty in me is repaired and made whole and finally I come to that state of peace that the eye of the proud cannot see. Yet in what others say about us and in what they know of our deeds there is grave danger of temptation. For our love of praise leads us to court the good opinion of others and hoard it for our personal glorification. And even when I reproach myself for it, the love of praise tempts me. There is temptation in the very process of self-reproach, for often, by priding himself in his contempt for vainglory, a person is guilty of even emptier pride; and for this reason his contempt of vainglory is an empty boast, because he cannot really hold it in contempt as long as he prides himself on doing so.
Continue studying Psalms 109:22 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 109:22 presents a profound and poignant cry from the psalmist, articulating a state of utter personal destitution and internal anguish amidst intense persecution. The declaration, "For I am poor and needy, and my heart is wounded within me," serves as a deeply personal appeal to God, revealing the psalmist's complete reliance on divine intervention due to his external vulnerability and profound internal suffering. This verse marks a significant shift in the psalm, moving from imprecatory pleas against enemies to a raw confession of the psalmist's own desperate condition, thereby providing the emotional and spiritual foundation for his earnest petition for justice and deliverance.
Context
Literary Context
Psalms 109 is a challenging and powerful imprecatory psalm, traditionally attributed to David, which opens with an urgent plea for God to intervene against deceitful and malicious enemies who have slandered and persecuted the psalmist (e.g., Psalms 109:1-5). The majority of the psalm consists of vivid curses and prayers for divine judgment upon these adversaries (Psalms 109:6-20). However, Psalms 109:21 marks a crucial turning point. Having presented his case against his enemies, the psalmist shifts his focus from their wickedness to his own suffering, appealing directly to God for mercy and deliverance for himself. Verse 22 functions as the emotional core of this personal appeal, grounding his request in his profound suffering and helplessness, contrasting sharply with the vitriol directed at his foes in the preceding verses and setting the stage for his renewed plea for God's intervention in Psalms 109:26-31).
Historical & Cultural Context
While traditionally associated with David, the precise historical circumstances underpinning Psalms 109 are not explicitly detailed. Nevertheless, its themes resonate deeply with periods of intense betrayal and persecution in David's life, such as during Absalom's rebellion (2 Samuel 15) or Saul's relentless pursuit (1 Samuel 23). In ancient Near Eastern societies, justice was frequently sought through public appeals to a higher authority, whether a king or a deity. The concept of being "poor and needy" (Hebrew: aniy and 'ebyown) extended beyond mere material destitution to encompass social marginalization, lack of protection, and vulnerability to injustice. Those identified as "poor and needy" were often regarded as special objects of divine concern and protection, a principle powerfully articulated in the Mosaic Law (Deuteronomy 15:7-11) and emphasized in prophetic teachings (Isaiah 58:6-7). The psalmist's declaration of his state thus serves as a potent legal and theological appeal to God's well-known character as the righteous defender of the oppressed.
Key Themes
This verse profoundly contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it powerfully underscores the theme of human vulnerability and absolute dependence on God. Despite potentially being a king, the psalmist acknowledges his utter helplessness in the face of malicious opposition, echoing the sentiment found in Psalms 40:17). Secondly, it highlights the pervasive theme of suffering and injustice, vividly portraying the righteous individual enduring profound emotional and spiritual pain due to the unrighteous actions of others. This resonates with the broader biblical understanding of a fallen world where the innocent often suffer (Job 1-2). Thirdly, the verse reinforces the crucial theme of God as the ultimate protector and deliverer of the afflicted. By presenting his wounded heart and needy state, the psalmist appeals to God's covenant faithfulness and His unwavering character as one who hears the cries of the oppressed, a recurring motif throughout the Psalms (e.g., Psalms 34:18).
Exposition and Analysis
Key Word Analysis
Derived from the root meaning "to be bowed down" or "afflicted," this term (H6041) signifies not merely material poverty but a state of being depressed, afflicted, humble, or lowly, often as a result of external circumstances or the actions of others. It describes one who is downtrodden and suffering, lacking the means or power to defend themselves. Theologically, it often denotes those who are utterly dependent on God, recognizing their own lack of resources or influence. The psalmist uses this term to convey his profound vulnerability and lack of defense against his powerful enemies.
From a root conveying the sense of "want" or "desire," this term (H34) is closely related to ʻânîy and emphasizes destitution and utter dependence. It specifically refers to one who is in want, requiring assistance, often someone who is a beggar or completely without means. Together, ʻânîy and ʼebyôwn form a powerful and comprehensive expression of abject helplessness, reinforcing the psalmist's complete reliance on divine intervention.
This primitive root (H2490) primarily means "to bore" or "to pierce," and by implication, "to wound" or "to dissolve." Figuratively, it also carries the sense of "to profane" or "to defile." When applied to the heart, as it is here, it suggests a deep, internal injury—a profound sense of being pierced, struck down, or even desecrated. It conveys not just sorrow or sadness, but a severe, debilitating blow to one's inner being, implying a violation or profound damage to the spirit. The psalmist's heart is not merely hurt but profoundly damaged, indicating the severity of the emotional and spiritual assault he has endured.
Verse Breakdown
"For I [am] poor and needy"
This initial clause serves as a direct explanation or justification for the psalmist's preceding plea for God's intervention. The conjunction "for" (Hebrew: ki) establishes a causal link, presenting the psalmist's identity as one who is utterly vulnerable, helpless, and without recourse in his own strength. This is not merely a statement of economic status but a profound confession of his social, spiritual, and existential destitution in the face of overwhelming opposition. It functions as an appeal to God's known character as the defender of the weak and oppressed, a theological argument for divine action.
"and my heart is wounded within me"
This second clause intensifies the psalmist's plea by revealing the depth of his internal suffering. The "heart" (Hebrew: lêb, H3820) in biblical thought is the seat of emotions, will, intellect, and spiritual life, and the "within me" (Hebrew: qereb, H7130) emphasizes its innermost core. To say it is "wounded" (or pierced/profaned) indicates a profound internal anguish, a deep and debilitating sorrow or pain that has penetrated his very core. This is not a superficial hurt but an internal laceration, suggesting the crushing weight of betrayal, profound grief, or the spiritual toll of false accusations and relentless persecution. It underscores the severe emotional and spiritual impact of his adversaries' actions.
Literary Devices
Psalms 109:22 masterfully employs several potent literary devices to convey the psalmist's profound distress. The most prominent is Metaphor, where the "wounded heart" serves as a vivid image for deep emotional and spiritual pain. This Metaphor effectively communicates the severity of an invisible, inner agony by likening it to a physical injury to an internal organ. The verse also exhibits a form of Parallelism, where the two clauses—"I am poor and needy" and "my heart is wounded within me"—work in conjunction. While not strictly synonymous or antithetical, they complement each other, with the first stating his external and social vulnerability, and the second revealing the internal, emotional and spiritual consequence. Together, they create a comprehensive and holistic picture of his suffering. Furthermore, the verse functions as a powerful appeal to Pathos, designed to elicit divine compassion and action by laying bare the psalmist's utter helplessness and profound inner turmoil. The declaration of being "poor and needy" can also be interpreted as a profound act of Humility, a deliberate self-abasement before God to emphasize complete reliance on divine grace, contrasting sharply with the pride and self-sufficiency often attributed to his enemies.
Theological and Thematic Connections
This verse profoundly articulates the biblical truth that true strength often lies in acknowledging one's weakness and utter dependence on God. The psalmist's confession of being "poor and needy" is not a sign of spiritual failure but an act of profound faith, aligning himself with those whom God consistently champions and defends. It highlights the theological principle that God's power is often made perfect in human weakness, and His justice is particularly extended to those who are marginalized and afflicted. The "wounded heart" speaks to the reality of human suffering in a fallen world, reminding us that even the righteous experience deep emotional and spiritual pain, and that God is intimately acquainted with our sorrows. This verse invites believers to bring their deepest hurts and vulnerabilities before a compassionate God, trusting in His character as a refuge for the oppressed and a healer of the brokenhearted.
Reflection and Application
Psalms 109:22 offers a profound invitation to authenticity and vulnerability in our walk with God. In a world that often pressures us to project strength, resilience, and self-sufficiency, the psalmist models a radical honesty, laying bare his profound weakness and inner anguish before the Almighty. This verse legitimizes our own experiences of feeling "poor and needy"—whether in material terms, emotional depletion, spiritual barrenness, or social marginalization. It reminds us that our brokenness does not disqualify us from God's attention; rather, it often positions us to receive His most tender care and powerful intervention. When our hearts are wounded by betrayal, injustice, grief, or the relentless pressures of life, we are encouraged to echo the psalmist's cry, trusting that God sees our affliction, hears our desperate pleas, and is uniquely drawn to those who acknowledge their utter dependence on Him. Our confession of need is not a sign of defeat but an act of faith that opens the door for divine solace, healing, and deliverance, transforming our vulnerability into a pathway for God's grace.
Questions for Reflection
FAQ
Is Psalms 109:22 a lament or an imprecation?
Psalms 109:22 is primarily a lament, though it appears within an imprecatory psalm. While the psalm as a whole is well-known for its strong prayers for judgment against enemies (imprecations), verse 22 marks a distinct and crucial shift in focus. Here, the psalmist turns from his adversaries to his own suffering, expressing profound personal distress and vulnerability. It is a heartfelt cry of anguish and a plea for divine mercy and intervention based on his own dire and helpless condition, rather than a curse or call for judgment upon others. This personal lament serves as the emotional foundation for his subsequent appeal for God's help and vindication, as seen in passages like Psalms 109:26-31).
Christ-Centered Fulfillment
Psalms 109:22 finds its ultimate and most profound fulfillment in the person of Jesus Christ. While the psalmist's cry of being "poor and needy" and having a "wounded heart" speaks powerfully to the universal human experience of suffering and vulnerability, it also serves as a poignant foreshadowing of the unique suffering of the Messiah. Jesus, though eternally rich in glory, "became poor for your sake, so that you through his poverty might become rich" (2 Corinthians 8:9), identifying fully with the marginalized, destitute, and afflicted of humanity. His heart was profoundly "wounded" not only by the betrayal of His disciples (John 13:21) and the rejection of His own people (John 1:11), but supremely by the crushing weight of the world's sin at Calvary. On the cross, His heart was literally pierced (John 19:34), symbolizing the ultimate wounding for humanity's redemption and the outpouring of life. He experienced the depths of human vulnerability and even a profound sense of divine abandonment, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Thus, the psalmist's lament becomes a prophetic echo of Christ's perfect empathy and His ultimate, self-sacrificial love, demonstrating that our wounded hearts find their complete healing and restoration in the one whose heart was supremely wounded for us.