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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.
"I became also a reproach unto them" [Psalm 109:24]: through the death of the Cross. "For Christ has redeemed us from the curse of the law, being made a curse for us." [Galatians 3:13] "They looked upon Me, and shaked their heads." Because they beheld His crucifixion, without beholding His resurrection: they saw when His knees were weakened, they saw not when His flesh was changed.
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Summary
Psalms 109:24 offers a poignant depiction of the psalmist's profound physical and spiritual anguish, stemming from intense persecution and fervent, prolonged prayer. His body, visibly weakened by extended fasting and severe emaciation, serves as a stark testament to the depth of his suffering and his desperate plea for divine intervention. This verse powerfully underscores a radical dependence on God, where the psalmist's physical deterioration becomes a living sacrifice and a tangible expression of his unwavering devotion, inviting the Almighty to manifest strength in his utter weakness.
Context
Literary Context
Psalm 109 stands as a deeply emotional imprecatory psalm, a fervent prayer from a righteous individual, traditionally identified as David, against deceitful and malicious enemies. The preceding verses, particularly Psalms 109:1-5, vividly detail the unjust accusations, slander, and curses hurled at the psalmist, while the subsequent verses continue his impassioned plea for God's righteous judgment upon his adversaries. Verse 24 marks a crucial shift in the narrative, moving from the external attacks of his enemies to the internal, devastating physical toll these trials have exacted upon the psalmist. This verse functions as a powerful testament to the severity of his suffering, demonstrating the depth of his affliction and the earnestness of his supplication, thereby intensifying his urgent appeal for divine vindication. His personal suffering is thus presented as compelling evidence of his enemies' cruelty and the dire necessity of God's immediate intervention.
Historical & Cultural Context
Fasting was a deeply ingrained and significant spiritual discipline within ancient Israelite culture, undertaken for a variety of profound reasons. These included expressions of mourning (as seen in 1 Samuel 31:13), acts of national or personal repentance (exemplified in Jonah 3:5), or as a means of seeking divine guidance, intervention, and favor during times of acute distress (such as in Ezra 8:21). The physical manifestations of emaciation, specifically "flesh faileth of fatness," were not merely the direct consequence of prolonged fasting but also a widely recognized outward sign of profound grief, humiliation, and intense suffering throughout the ancient Near East. In this cultural milieu, a robust physique and "fatness" (understood as healthy vigor and vitality, not obesity) were symbolic of blessing, prosperity, and divine favor, whereas gauntness unequivocally signified distress, poverty, or even divine disfavor. Therefore, the psalmist's vivid description communicates an extreme state of physical decline, serving as a powerful visual and emotional indicator of his profound spiritual and emotional anguish.
Key Themes
This verse profoundly contributes to several overarching themes woven throughout Psalm 109 and the broader Psalter. Firstly, it powerfully highlights Profound Suffering and Physical Decline, illustrating the intimate connection between spiritual and emotional distress and its severe physical manifestations. The psalmist's emaciation and weakness underscore the all-consuming nature of his anguish and the unjust persecution he endures. Secondly, the explicit mention of "fasting" emphasizes Earnest Prayer and Desperate Devotion. This reveals the psalmist's unwavering commitment to seeking God's face, even to the point of radical self-denial, thereby illustrating the depth of his spiritual absorption in his fervent plea for justice. This echoes the intensity of prayer and fasting demonstrated by figures like Daniel, who interceded for his people. Lastly, the verse implicitly points to Human Weakness and Absolute Reliance on God. The psalmist's failing body underscores that his deliverance must originate from a source far beyond himself, emphasizing the profound theological truth that divine strength is often perfected in human frailty, a concept powerfully articulated in the New Testament by figures such as Paul in 2 Corinthians 12:9.
Exposition and Analysis
Key Word Analysis
Derived from a primitive root meaning "to totter or waver," this verb, when applied to the knees, vividly portrays a profound loss of strength, stability, and the inability to stand firm. It conveys a state of extreme physical depletion that renders the psalmist unsteady and on the verge of collapse, directly linking his physical state to the spiritual discipline of fasting and the overwhelming burden of his distress.
This noun refers to the deliberate abstinence from food for religious or spiritual purposes. In this specific context, it signifies a period of intense, prolonged self-denial undertaken as an act of fervent prayer, deep mourning, or earnest supplication. It underscores a complete absorption in seeking God's face, prioritizing spiritual communion over basic physical needs, thereby highlighting the psalmist's desperation and unwavering commitment to his plea for divine intervention.
This term, often referring to grease or oil, figuratively denotes richness, robust health, vigor, and well-being, frequently associated with prosperity and divine blessing in biblical thought. Thus, "my flesh faileth of fatness" means the psalmist's body has lost its healthy vitality, becoming gaunt, emaciated, and weak. It paints a stark picture of severe physical deterioration, a direct contrast to a thriving, nourished body, and a clear sign of profound suffering.
Verse Breakdown
"My knees are weak through fasting"
This initial clause graphically describes the immediate physical consequence of the psalmist's spiritual discipline. The "weak knees" symbolize a profound and debilitating loss of bodily strength, stability, and endurance, indicating extreme physical exhaustion and emaciation. This profound weakness is directly attributed to "fasting," highlighting that the psalmist has undertaken a prolonged and intense period of self-denial in prayer, driven by the overwhelming distress caused by his enemies. It underscores his earnestness, his desperate situation, and the depth of his absorption in seeking God's help.
"and my flesh faileth of fatness"
This parallel clause further elaborates on the psalmist's severe physical decline, reinforcing the previous statement. "Flesh" refers to his entire physical being, encompassing his body and vitality. "Faileth of fatness" means it has lost its healthy vigor, robustness, and plumpness, which were ancient markers of well-being and prosperity. Instead of being well-nourished and strong, his body has become gaunt, wasted, and devoid of its natural vitality. This signifies a state of severe emaciation and physical deterioration, a visible and undeniable manifestation of the intense emotional, spiritual, and physical suffering he enjoys. It paints a vivid picture of a body literally wasting away under the immense burden of affliction and fervent supplication.
Literary Devices
The psalmist employs several potent literary devices to convey the overwhelming depth of his suffering. Hyperbole is evident in the extreme description of physical decay ("knees are weak," "flesh faileth of fatness"), which, while potentially literal due to prolonged fasting, also serves to dramatically emphasize the overwhelming nature of his distress. Parallelism, specifically synonymous parallelism, is skillfully utilized as "My knees are weak through fasting" and "my flesh faileth of fatness" convey similar ideas of profound physical deterioration, powerfully reinforcing the psalmist's dire condition. Metonymy is present where "knees" represent the overall bodily strength and stability, and "flesh" stands for the entire physical being, encompassing his vitality and well-being. The vivid imagery evokes profound pathos, eliciting deep sympathy and compassion from the reader for the psalmist's plight, thereby underscoring the cruelty of his enemies and the urgent necessity of his plea for divine intervention.
Theological and Thematic Connections
Psalms 109:24 offers a profound theological insight into the nature of human suffering and the posture of earnest prayer. It reveals that intense spiritual and emotional distress can manifest in severe physical decline, demonstrating the holistic impact of affliction on the human person. Yet, this physical weakness is not presented as a sign of spiritual failure but rather as an indicator of profound devotion and desperate reliance on God. The psalmist's self-affliction through fasting underscores a radical commitment to seeking divine intervention, acknowledging that human strength is utterly insufficient in the face of such overwhelming adversity. Theologically, it points to the paradox that in our greatest weakness, we are often most compelled to lean entirely on God, allowing His strength to be made perfect in our frailty. This verse invites believers to bring their whole selves—including their physical suffering and vulnerability—before God, trusting that He sees, understands, and will ultimately respond to their earnest pleas in His perfect timing and wisdom.
Reflection and Application
Psalms 109:24 serves as a powerful and sobering reminder that our spiritual and emotional battles often have tangible physical consequences. The psalmist's extreme physical decline, brought about by intense distress and fervent prayer, calls us to cultivate profound empathy for those who suffer, recognizing that their internal anguish can manifest in debilitating and visible ways. It also challenges us to deeply consider the sincerity and depth of our own devotion in times of crisis. While not every distress calls for such extreme physical self-denial, the psalmist's example highlights the earnestness, commitment, and radical dependence with which we should approach God, laying bare our deepest needs and vulnerabilities before Him. In a world that often values strength, self-sufficiency, and outward appearance, this verse reminds us that true spiritual power often emerges from acknowledging our utter weakness and complete dependence on God. It encourages us to lean into divine strength precisely when our own resources are depleted, trusting that God is intimately present and powerfully at work even in our most physically and emotionally drained states.
Questions for Reflection
FAQ
Is fasting still a relevant spiritual discipline today, given the psalmist's extreme physical state?
Yes, fasting remains a profoundly relevant and powerful spiritual discipline for believers today, though its practice should always be undertaken with wisdom, discernment, and a healthy understanding of one's own body. The psalmist's extreme physical state in Psalms 109:24 reflects a profound level of distress and devotion, and while not every fast will lead to such severe emaciation, the underlying principle of self-denial for spiritual focus and intensified communion with God remains timeless. Fasting is a means to humble oneself before God, to intensify prayer, to seek clearer spiritual direction, to express deep repentance, or to show profound mourning and desperate longing for divine intervention. Jesus himself taught about the proper heart attitude for fasting in Matthew 6:16-18, emphasizing sincerity and a focus on God rather than outward show. Modern fasting can take various forms—from abstaining from certain foods or meals to giving up other pleasures or activities—all with the aim of redirecting focus from earthly desires to spiritual communion with God. The ultimate goal is always to draw closer to God and deepen one's dependence on Him, not to inflict harm upon oneself.
Does God cause physical suffering to make us pray more or to punish us?
The Bible presents a complex and nuanced view of suffering. While suffering can sometimes be a direct consequence of sin or, in rare cases, a form of divine discipline, it is not always punitive, nor does God directly cause physical suffering to compel prayer in a manipulative or cruel way. In the psalmist's case, his physical decline is presented as a result of intense distress from his enemies and his response of fervent, prolonged fasting and prayer. God often uses suffering—which entered the world through the Fall and human sin—to refine believers, draw them into deeper dependence upon Him, teach perseverance, and reveal His strength in their weakness. As Romans 5:3-5 indicates, suffering can produce endurance, character, and hope. God does not delight in our pain, but He is sovereign over all circumstances and can redeem even the most difficult experiences for His glory and our spiritual growth, often leading us to pray more earnestly, rely on Him more fully, and experience His sustaining grace.
Christ-Centered Fulfillment
Psalms 109:24, with its vivid portrayal of the psalmist's profound physical weakness through fasting and emaciation, finds its ultimate and most poignant fulfillment in the person and work of Jesus Christ. While the psalmist's suffering was a result of personal enemies and his own fervent prayer, Jesus, the true Suffering Servant, willingly embraced weakness, physical deprivation, and ultimate sacrifice for the sake of humanity. He endured a forty-day fast in the wilderness, experiencing profound hunger and physical vulnerability as he resisted temptation from the devil (Matthew 4:2), demonstrating perfect obedience where Israel failed. More significantly, the prophet Isaiah foretold of the Messiah as one "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3). On the cross, Jesus's body was utterly "faileth of fatness," not from self-imposed fasting, but from the brutal scourging, the arduous journey carrying the cross, and the agonizing crucifixion, bearing the full weight of humanity's sin and weakness. He became weak so that we, through His righteousness, might become strong in Him (2 Corinthians 5:21). His physical suffering and ultimate sacrifice demonstrate His perfect empathy, for "we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin" (Hebrews 4:15). Thus, the psalmist's lament of physical depletion prefigures the ultimate weakness and self-emptying of Christ, who, in His humanity, fully experienced the depths of human frailty to secure our eternal strength, healing, and salvation.