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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
One surviving comment on this verse from the historical church.
"My knees are weak through fasting" [Psalm 109:23]. We read, that our Lord Christ underwent a fast of forty days: [Matthew 4:2] but had fasting so great power over Him, that His knees were weakened? Or is this more suitably understood of His members, that is, of His saints? "And my flesh is changed because of the oil;" because of spiritual grace. Whence Christ was so called from the Greek word, chrisma, which signifies unction. But the flesh was changed through the oil, not for the worse, but for the better, that is, rising from the dishonour of death to the glory of immortality....His flesh was not yet changed. But whether the Holy Spirit be represented by water through the notion of ablution or irrigation, or by oil through that of exultation and the inflaming of charity; It does not differ from Itself, because Its types are different. For there is a great difference between the lion and the lamb, and yet Christ is represented by both....
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Summary
Psalms 109:23 is a profound lament from the psalmist, expressing an intense sense of personal fragility and the rapid decline of his strength and life. Through vivid similes, he portrays himself as a fading shadow at dusk and a helpless locust scattered by the wind, conveying utter disorientation, vulnerability, and a complete lack of control in the face of overwhelming adversity. This verse encapsulates a desperate cry for divine intervention from a soul on the brink of collapse.
Context
Literary Context
Psalm 109 is a deeply emotional lament psalm, primarily characterized by its imprecatory prayers against the psalmist's relentless enemies. While much of the psalm is dedicated to detailing the malicious actions of his adversaries and invoking divine judgment upon them (e.g., Psalms 109:2-5), verse 23 marks a poignant shift. Here, the psalmist turns inward, articulating his own desolate and vulnerable state. This personal confession of weakness is not a departure from the psalm's core but rather intensifies the plea for God's intervention. By revealing his extreme suffering and imminent collapse, the psalmist underscores the urgency and necessity of divine rescue, making his subsequent pleas for help (e.g., Psalms 109:26-27) all the more desperate and compelling.
Historical & Cultural Context
The imagery employed in Psalms 109:23 resonates deeply with the ancient Near Eastern understanding of life, time, and natural phenomena. Shadows were common markers of time, their lengthening signifying the approach of evening and the end of the day, thus symbolizing the brevity and fleeting nature of human existence. The "declining shadow" specifically evokes the long, fading shadows of late afternoon, preceding the complete darkness of night, a powerful metaphor for approaching death or complete physical and emotional exhaustion. Locusts, a recurring motif in biblical literature (e.g., Joel 1:4), were known for their devastating swarms, but individually, they are small, easily scattered, and utterly helpless when caught in the wind. This comparison would have immediately communicated a sense of being utterly at the mercy of external forces, without stability or control, a common experience for individuals facing severe persecution or social ostracism in a society where community support was paramount.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and broader biblical narrative. Firstly, it highlights human frailty and transience, underscoring the ephemeral nature of life and strength in the face of suffering, a theme echoed in passages like Psalm 90:10. Secondly, it vividly portrays deep distress and instability, illustrating the profound emotional and existential turmoil experienced when one feels utterly disoriented and without direction, a feeling often associated with intense persecution or divine judgment in the Old Testament (e.g., Psalm 69:1-3). Finally, while not explicitly stated as a command, the psalmist's raw expression of vulnerability is implicitly a desperate cry for divine intervention. By presenting his dire state to God, he demonstrates a profound dependence on the Lord's power and compassion, trusting that only God can rescue him from his seemingly insurmountable circumstances, reflecting the consistent theme of calling upon God in times of trouble found throughout the Psalms (e.g., Psalm 18:6).
Exposition and Analysis
Key Word Analysis
The Hebrew word for "shadow," צֵל (tsêl), refers to shade, both literal and figurative, often symbolizing the fleeting nature of life. The verb נָטָה (nâṭâh), translated "declineth," means "to stretch or spread out," and by implication, "to bend away" or "go down." When combined, "the shadow when it declineth" (כְּצֵל נָטוּי, k'tzel natuy) vividly portrays the lengthening, fading shadows of late afternoon that are on the verge of disappearing into night, symbolizing the psalmist's life force rapidly diminishing and nearing its end.
The Hebrew verb נָעַר (nâʻar) means "to tumble about," "shake (off, out, self)," or "overthrow." The form used, נִנְעַרְתִּי (nin'arti), is a passive voice, indicating that the psalmist is not actively shaking but is being violently shaken or dislodged by external forces. This conveys a profound sense of helplessness, disorientation, and a complete lack of control, as if being buffeted by overwhelming circumstances.
The Hebrew word אַרְבֶּה (ʼarbeh) refers to a "locust," a creature known for its rapid increase and destructive swarms. However, in this context, the imagery shifts to the individual locust, which, when separated from the swarm, is small, fragile, and easily carried away or "tossed up and down" by the wind. This comparison emphasizes the psalmist's feelings of insignificance, utter powerlessness, and inability to find stable footing in the face of overwhelming adversity.
Verse Breakdown
"I am gone like the shadow when it declineth"
This clause expresses the psalmist's deep conviction that his life, strength, and vitality are rapidly ebbing away, much like the long, fading shadows that precede nightfall. It conveys a sense of approaching death, utter exhaustion, or the complete collapse of his physical and emotional well-being. He feels his existence is transient and on the verge of disappearing.
"I am tossed up and down as the locust"
This clause vividly portrays the psalmist's experience of being utterly disoriented, unstable, and without control. Like an individual locust caught in a strong wind, he feels he is being violently buffeted by circumstances, unable to find rest, direction, or stability. This imagery speaks to an overwhelming sense of helplessness, emotional turmoil, and perhaps physical affliction, where he is a passive victim of forces beyond his command.
Literary Devices
Psalms 109:23 is rich in Imagery and employs two powerful Similes to convey the psalmist's profound distress. The first simile, "I am gone like the shadow when it declineth," paints a vivid mental picture of a long, fading shadow at dusk. This imagery evokes a sense of life rapidly ebbing away, strength diminishing, and an impending end, highlighting the psalmist's feelings of transience and vulnerability. The second simile, "I am tossed up and down as the locust," creates another potent image of a small, helpless insect being violently buffeted by external forces. This conveys a profound sense of disorientation, lack of control, and instability, emphasizing the psalmist's feeling of being a plaything of circumstances. Together, these similes amplify the psalmist's desperate state, using familiar natural phenomena to make his internal anguish relatable and impactful. The language also borders on Hyperbole, as the psalmist uses extreme comparisons to articulate the depth of his suffering, which, while perhaps not literally true of his physical state, accurately reflects his overwhelming emotional and spiritual despair.
Theological and Thematic Connections
Psalms 109:23 offers a profound theological insight into the human condition, particularly in the face of suffering. It validates the raw expression of despair, demonstrating that it is permissible and even necessary to bring our deepest vulnerabilities before God. The psalmist's lament underscores the biblical theme of human frailty and the brevity of life, reminding us that our existence is finite and easily disrupted. Yet, within this confession of weakness lies an implicit act of faith: by articulating his desperate state to the Lord, the psalmist places his hope not in his own strength, which has failed, but in the sovereign power and compassion of God. This verse thus becomes a testament to the fact that even in our most unstable and fading moments, God is attentive to our cries and remains our ultimate source of stability and hope.
Reflection and Application
Psalms 109:23 provides a profound validation for anyone experiencing deep despair, a sense of life slipping away, or feeling utterly overwhelmed and out of control. The psalmist's raw honesty models a crucial aspect of faith: the freedom to express our most profound weaknesses and fears directly to God, without pretense or reservation. In a world that often demands strength and composure, this verse reminds us that vulnerability is not a flaw but an invitation to lean fully on divine strength. When we feel like a fading shadow or a helpless locust, tossed about by life's storms, this passage encourages us to present our unvarnished reality to the Lord. It teaches us that God is not intimidated by our despair but is intimately acquainted with our sufferings and attentive to our cries. Our lament, far from being a sign of weak faith, can be an act of profound trust, acknowledging our limits and God's limitless power to sustain and deliver us.
Questions for Reflection
FAQ
Why does the psalmist use such extreme imagery to describe his suffering?
The psalmist employs such vivid and extreme imagery—a fading shadow and a tossed locust—to powerfully convey the profound depth of his personal suffering, vulnerability, and sense of imminent collapse. In ancient Near Eastern lament traditions, exaggerated language (hyperbole) was a common and accepted rhetorical device to express intense emotional and physical distress, aiming to evoke divine compassion and intervention. By presenting himself in such a desperate state, the psalmist underscores the urgency of his plea and appeals to God's mercy, highlighting that he has no strength or control left of his own, and only divine action can rescue him. This raw honesty is characteristic of many lament psalms, which serve as models for how believers can bring their unvarnished pain and despair before God.
Is it acceptable for a believer to feel such profound despair and helplessness, as expressed in this verse?
Absolutely. The Psalms, including Psalms 109:23, are a testament to the full spectrum of human emotion, including deep despair, fear, and helplessness. The biblical narrative consistently validates the experience of suffering and sorrow, demonstrating that it is not a sign of weak faith to feel such emotions, but rather an authentic response to life's hardships. What is crucial, as modeled by the psalmist, is to bring these raw emotions directly to God in prayer. Even Jesus, in His humanity, experienced profound anguish and cried out to the Father (e.g., Matthew 26:38 and Matthew 27:46). This verse teaches us that God is not distant from our pain but invites us to cast all our anxieties upon Him, for He cares for us (e.g., 1 Peter 5:7).
Christ-Centered Fulfillment
Psalms 109:23, with its poignant imagery of a fading shadow and a tossed locust, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalmist laments his own personal decline and instability, Christ, the true Man of Sorrows, experienced the depths of human frailty and suffering in a way unparalleled (e.g., Isaiah 53:3). He willingly embraced the human condition, including its transience and vulnerability, culminating in His agony in Gethsemane where His soul was "overwhelmed with sorrow to the point of death" (e.g., Matthew 26:38). On the cross, Jesus was truly "tossed up and down" by the forces of sin, death, and divine judgment, enduring abandonment and the ultimate dislodgment from the Father's presence (e.g., Matthew 27:46). Yet, unlike the psalmist who felt like a fading shadow, Jesus, through His death and resurrection, conquered death and the grave, becoming the source of eternal life and stability for all who believe (e.g., John 11:25-26). Where we are prone to being tossed, He is the steadfast anchor for our souls (e.g., Hebrews 6:19), and in Him, all things hold together (e.g., Colossians 1:17). Our experience of feeling like fading shadows or tossed locusts is met by His perfect empathy as our High Priest (e.g., Hebrews 4:15), who promises that though we face tribulation in this world, He has overcome the world (e.g., John 16:33). In Christ, our transient lives are given eternal significance, and our instability finds its ultimate rest and security.