TRV
Translation
Complete Jewish Bible
so that they will know that this comes from your hand, that you, ADONAI, have done it.
American Standard Version
That they may know that this is thy hand; That thou, Jehovah, hast done it.
World English Bible Messianic
that they may know that this is your hand; that you, LORD, have done it.
Geneva Bible (1599)
And they shall know, that this is thine hand, and that thou, Lord, hast done it.
Young's Literal Translation
And they know that this is Thy hand, Thou, O Jehovah, Thou hast done it.
In the KJVVerse 15,783 of 31,102
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Commentary on Psalms 109 verses 21–31
21 ¶ But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me.
22 For I am poor and needy, and my heart is wounded within me.
23 I am gone like the shadow when it declineth: I am tossed up and down as the locust.
24 My knees are weak through fasting; and my flesh faileth of fatness.
25 I became also a reproach unto them: when they looked upon me they shaked their heads.
26 Help me, O LORD my God: O save me according to thy mercy:
27 That they may know that this is thy hand; that thou, LORD, hast done it.
28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
30 I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.
31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–31. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 109
"Though they curse, yet bless Thou" [Psalm 109:27]. Vain therefore and false is the cursing of the sons of men, that have pleasure in vanity, and seek a lie; but when God blesses, He does what He says. "Let them be confounded that rise up against me." For their imagining that they have some power against Me, is the reason that they rise up against Me; but when I shall have been exalted above the heavens, and My glory shall have commenced spreading over the whole earth, they shall be confounded. "But Your servant shall rejoice:" either on the right hand of the Father, or in His members when they rejoice, both in hope among temptations, and after temptations for evermore.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 109:27 is a profound and fervent prayer from the psalmist, likely David, expressing a deep desire for God's decisive and undeniable intervention against his adversaries. Amidst intense suffering, false accusations, and betrayal, the psalmist petitions God not merely for personal vindication, but, more significantly, that God's powerful and unmistakable action would be publicly recognized. This verse encapsulates a profound theological truth: the ultimate purpose of divine justice and deliverance is the revelation of God's glory, ensuring that all observers—both friends and foes—would acknowledge His sovereign hand and confess that He alone has accomplished it.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices that amplify its message. The most prominent is Anthropomorphism, specifically the phrase "thy hand," which is a common biblical idiom representing God's active power, direct intervention, and sovereign control. This vivid imagery conveys a sense of tangible, undeniable divine action. The structure of the verse also demonstrates Parallelism and Emphasis through Repetition, particularly with the repeated "that" clause ("That they may know that this is thy hand; that thou, LORD, hast done it"). This repetition serves to underscore the certainty and the singular source of the anticipated deliverance, driving home the point that God alone is the agent. Furthermore, the entire verse functions as a Purpose Clause, articulating the profound reason behind the psalmist's prayer for intervention—not just for personal relief from suffering, but for the revelation of God's glory and power to a watching world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:27 offers a profound theological statement about God's character and His active interaction with humanity. It underscores the biblical truth that God is not a distant, disengaged deity but one who actively intervenes in the affairs of His creation, especially on behalf of the oppressed and righteous. The psalmist's fervent desire for "them to know" highlights God's ultimate concern for His own glory and reputation among the nations. When God acts decisively, it is not merely for the benefit of an individual but also to reveal His power, justice, and faithfulness to a watching world. This public display of divine sovereignty serves as an undeniable testimony to His unique identity as the true and living God, challenging all false notions of power and authority and compelling acknowledgment of His supreme rule.
REFLECTION AND APPLICATION
Psalms 109:27 provides enduring encouragement and a powerful framework for prayer in times of profound adversity, injustice, or betrayal. When we face overwhelming opposition, slander, or circumstances that seem beyond our control, this verse reminds us that our ultimate hope and vindication come from God alone. It challenges us to pray not just for our own relief or comfort, but with a broader, God-centered vision: that God's intervention in our lives would serve as a clear, undeniable testimony to His power, faithfulness, and justice to those around us, both believers and unbelievers. Our trials, when met with faith and persistent prayer, can become profound platforms for God to display His glory, causing others to "know" that He is truly at work. This calls us to cultivate a confident expectation in God's sovereign hand, even when circumstances seem bleak, trusting that He will act in His perfect timing and for His perfect purpose, ultimately bringing unparalleled glory to His holy name.
Questions for Reflection
FAQ
What does it mean for God's "hand" to be seen in our lives?
Answer: The phrase "thy hand" is a powerful biblical idiom representing God's direct and sovereign action. When God's "hand" is seen, it means that His intervention is so clear, undeniable, and effective that its divine origin cannot be mistaken or attributed to human effort or chance. It signifies a powerful, visible demonstration of His strength, authority, and control over circumstances. For example, after the Israelites miraculously crossed the Red Sea and witnessed the destruction of the Egyptian army, Exodus 14:31 states, "Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD and his servant Moses." This was a clear and profound manifestation of God's "hand."
Why is it important for "them to know" that God has acted?
Answer: The psalmist's desire for "them to know" emphasizes the public, testimonial aspect of God's intervention. It's not solely about the psalmist's personal relief or vindication, but about God's glory and reputation being clearly demonstrated before a watching world, including both His people and His adversaries. When God acts decisively, it serves as an undeniable revelation of His justice, power, and faithfulness. This public demonstration confirms His sovereignty, challenges those who oppose Him or doubt His existence, and fulfills the purpose of God's actions often described in the Old Testament, such as in Ezekiel 36:23, where God declares He will act "that the nations may know that I am the LORD."
CHRIST-CENTERED FULFILLMENT
Psalms 109:27 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The psalmist's fervent plea for vindication and the desire for God's "hand" to be revealed to all finds its supreme answer in Christ's suffering, death, and glorious resurrection. Jesus, the perfectly righteous one, endured betrayal, false accusations, and immense suffering—far surpassing the psalmist's experience—yet He did so without sin. Through His crucifixion, God's "hand" was indeed at work, not in a way that immediately delivered Him from suffering, but in bringing about the ultimate redemption of humanity, conquering sin and death. The resurrection of Jesus from the dead was the supreme, undeniable act of God's "hand," publicly demonstrating His power over sin, death, and the grave. As Acts 2:24 declares, "God raised him up, loosing the pangs of death, because it was not possible for him to be held by it." This unparalleled act caused the world to "know" that Jesus is indeed Lord and Christ, fulfilling the prophetic longing for God's decisive intervention and revelation. Through Christ's finished work on the cross and His glorious resurrection, God has "done it" in a way that forever reveals His justice, His immeasurable love, and His sovereign power, inviting all to believe and acknowledge His mighty hand, as articulated in the cosmic exaltation of Christ described in Philippians 2:9-11.