TRV
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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.
"Let my slanderers be clothed with shame" [Psalm 109:28]: that is, let it shame them to have slandered me. But this may also be understood as a blessing, in that they are amended. "And let them cover themselves with their own confusion, as with a double cloak;" for diplois is a double cloak; that is, let them be confounded both within and without: both before God and before men.
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Summary
Psalms 109:28 is a fervent plea from the psalmist, likely David, for divine intervention amidst intense persecution and malicious slander. It powerfully contrasts the malevolent curses of his enemies with the sovereign, life-giving blessing of God, expressing a profound trust that God will ultimately put his adversaries to shame while granting His faithful servant vindication and joy. This verse encapsulates a deep reliance on God's ultimate justice and His unparalleled ability to transform human malice into divine favor.
Context
Literary Context
Psalm 109 stands as one of the most poignant and intense imprecatory psalms, a genre in which the psalmist pours out his heart to God concerning unjust adversaries. The preceding verses (1-27) vividly detail the psalmist's profound suffering, the betrayal he endures, and a lengthy, visceral enumeration of the curses he invokes upon his enemies. Verse 28 marks a critical turning point, transitioning from a detailed account of the enemies' wickedness and the desired judgment upon them to a direct, confident appeal to God for His decisive intervention. It establishes a stark dichotomy between the actions of human adversaries and the supreme power of God, underscoring the psalmist's unwavering hope in God's capacity to bless and vindicate. The verses immediately following (29-31) further develop this theme of divine vindication, culminating in the psalmist's heartfelt praise for God, who stands as the ultimate defender of the poor and afflicted.
Historical & Cultural Context
Traditionally attributed to King David, this psalm likely reflects a period of intense personal betrayal and public slander, possibly originating from within his own court or from external foes. In the ancient Near East, spoken curses were believed to possess real, potent power, capable of inflicting harm, and public shame was a deeply feared and humiliating consequence. Conversely, divine blessing was understood as the ultimate source of all prosperity, honor, and life itself. The psalmist's appeal to God for justice aligns perfectly with the covenantal understanding that Yahweh is the supreme Judge who champions the righteous and punishes the wicked. The designation "thy servant" refers to the psalmist himself, often a king or a representative of God's people, whose honor and well-being were inextricably linked to God's reputation. The prayer for enemies to be "ashamed" is not merely a personal desire for revenge but a profound plea for God's righteous judgment to be publicly manifested, thereby exposing the falsehood of the accusers and vindicating the innocent.
Key Themes
This verse contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Vindication, where the psalmist implicitly trusts God to rectify injustices and defend His righteous servant against all adversaries. Secondly, it vividly illustrates the Contrast of Blessing and Cursing, presenting a stark dichotomy between human malevolence and divine favor. Despite the enemies' attempts to inflict harm through words and deeds, God's blessing is portrayed as supremely powerful and overriding, echoing the profound principle that vengeance belongs to the Lord. Thirdly, it highlights Hope Amidst Adversity, demonstrating that even in the face of intense opposition and slander, the psalmist maintains a profound hope for joy and ultimate deliverance. This joy is not circumstantial but deeply rooted in God's immutable character and His unwavering promise of justice, mirroring the joy found in God's protection as seen in Psalm 5:11. Finally, it emphasizes Trust in God's Sovereignty, as the psalmist wholly commits his cause to God, believing that God will bring forth justice, expose the wickedness of the unrighteous, and ultimately lead to the servant's rejoicing.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.)". In this context, it signifies reviling, denouncing, or wishing ill upon someone, implying an attempt to diminish, dishonor, or bring harm through spoken words. It conveys the act of treating someone with contempt or making them vile.
A primitive root meaning "to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit)". This word stands in direct and absolute contrast to "curse," emphasizing God's sovereign power to confer favor, honor, and well-being, thereby overriding any human ill-will or malicious intent. It signifies divine empowerment, protection, and the bestowal of prosperity.
A primitive root meaning "probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome". This is the ultimate aspiration for the "servant," indicating a state of profound peace, triumph, and deep satisfaction that stems directly from God's intervention and vindication. It signifies a joy that transcends circumstances, rooted in divine faithfulness and the assurance of God's presence.
Verse Breakdown
"Let them curse, but bless thou"
This initial clause establishes a profound antithesis. The psalmist acknowledges the harsh reality of his enemies' malicious words and intentions ("Let them curse"). However, he immediately contrasts this human malevolence with an urgent, fervent plea for divine favor ("but bless thou"). This is a powerful declaration of profound trust in God's ultimate authority and omnipotent power to override all human ill-will. It asserts that God's blessing is infinitely more potent, effective, and enduring than any human curse.
"when they arise, let them be ashamed"
The phrase "when they arise" vividly implies active opposition, plotting, or aggressive action on the part of the enemies. It suggests they are actively mobilizing, organizing, or taking concrete steps to harm the psalmist. The prayer "let them be ashamed" is a heartfelt plea for their efforts to be utterly thwarted, their malicious schemes exposed, and their intentions brought to public disgrace. It is a request for divine justice to manifest in their public humiliation and the complete failure of their unjust cause.
"but let thy servant rejoice"
This final, climactic clause expresses the desired outcome for the psalmist, who humbly identifies himself as "thy servant," implying a relationship of deep devotion, obedience, and dependence upon God. His "rejoice" is not a self-generated happiness or a fleeting emotion but a direct and profound consequence of God's intervention, vindication, and the decisive defeat of his adversaries. It signifies a deep-seated, enduring joy rooted in God's unwavering faithfulness, His perfect justice, and the restoration of the psalmist's honor and peace.
Literary Devices
The primary literary device at play in Psalms 109:28 is Antithesis, which involves the striking juxtaposition of contrasting ideas or words to highlight their fundamental opposition. This is powerfully evident in the stark pairings of "curse" versus "bless," and "ashamed" versus "rejoice." This sharp contrast effectively emphasizes the absolute difference between human malice and divine favor, and between the ultimate fate of the wicked and the righteous. The verse also employs the Imperative Mood ("Let them curse," "bless thou," "let them be ashamed," "but let thy servant rejoice"), which conveys the psalmist's fervent prayer and direct, urgent appeal to God, underscoring his complete reliance on divine action and sovereignty. While not strict Parallelism in every line, the verse's balanced structure creates a compelling sense of poetic justice, where the negative actions and desired outcomes for the enemies are directly balanced by the positive actions and desired outcomes for the psalmist.
Theological and Thematic Connections
Psalms 109:28 profoundly articulates the foundational theological truth that God's sovereignty extends over all human evil and that His blessing is ultimately supreme and unassailable by any curse. It powerfully underscores the believer's call to trust implicitly in divine justice, even when facing intense, unjust persecution and malicious slander. The psalmist does not seek personal revenge but rather commits his entire cause to God, believing with unwavering conviction that God alone possesses the power and perfect righteousness to vindicate His servant and bring shame upon those who maliciously oppose Him. This highlights a foundational biblical principle: true vindication comes from God alone, not from human retaliation or self-defense. It teaches that our hope for joy and deliverance should be deeply rooted in God's immutable character and His unfailing faithfulness, rather than in the absence of adversity or the defeat of enemies by human means.
Reflection and Application
Psalms 109:28 offers profound encouragement and calls for a vital spiritual discipline for believers navigating opposition, slander, or injustice in their lives. In a world often marked by unfair criticism, malicious intent, and unprovoked attacks, this verse calls us away from despair, self-pity, or the temptation to retaliate, and instead directs us towards a radical, unwavering trust in God's ultimate authority and justice. It serves as a powerful reminder that while others may curse, God's blessing is infinitely more powerful, enduring, and transformative. Our primary focus should always be on securing God's favor and approval, knowing with certainty that His blessing brings true peace, ultimate vindication, and lasting joy, regardless of external circumstances or the severity of opposition. This means committing our grievances and our very lives to Him in prayer, believing with full assurance that He is the righteous Judge who will ultimately expose falsehood, uphold truth, and set all things right. The psalmist's prayer for joy, even amidst intense trials, challenges us to cultivate a deep-seated delight in the Lord, finding our strength, our ultimate satisfaction, and our profound peace in His unfailing presence and His promised vindication, rather than in the absence of conflict or the immediate defeat of our adversaries.
Questions for Reflection
FAQ
Is it wrong for a Christian to pray imprecatory prayers like this?
Psalms 109, like other imprecatory psalms, expresses a fervent desire for divine justice against unrighteousness, rather than a call for personal vengeance. While the New Testament calls believers to love their enemies and pray for those who persecute them (Matthew 5:44), these Old Testament prayers reflect a deep and abiding trust in God as the righteous Judge who will ultimately bring all things to account. They are passionate appeals for God's kingdom and perfect justice to prevail, even if it means the decisive defeat of evil. For the Christian, this profound trust in God's ultimate justice remains, though the expression of it shifts from calling down curses to praying for God's sovereign will to be done, knowing that His will encompasses both His boundless mercy and His perfect justice.
What does "let them be ashamed" mean in a modern context?
In a modern context, "let them be ashamed" signifies that the malicious plans, intentions, and actions of those who oppose righteousness will ultimately fail, be exposed for what they truly are, and be brought to nothing. It is a prayer for the ultimate vindication of the righteous and the decisive defeat of evil, where the true character and unjust actions of adversaries are revealed, leading to the complete failure of their cause. It is not necessarily a literal wish for public humiliation in every instance, but a profound desire for God's truth and justice to prevail, demonstrating the utter futility of opposing Him or His faithful servants.
How can I rejoice when I'm being persecuted or slandered?
The joy mentioned in this verse is not a superficial happiness based on favorable circumstances or the absence of suffering, but a deep-seated, spiritual joy rooted firmly in God's immutable character and His unwavering promise of ultimate vindication. It is the profound joy of knowing that you are God's beloved servant, that He intimately sees your suffering, and that He will ultimately defend you and set all things right according to His perfect timing and plan. This joy comes from trusting completely in His sovereignty and faithfulness, even when immediate circumstances are intensely painful. It is a joy that transcends the immediate trial, drawing its strength from the absolute assurance of God's constant presence and His future triumph, as powerfully encouraged in Philippians 4:4.
Christ-Centered Fulfillment
Psalms 109:28 finds its most profound and complete fulfillment in the person and redemptive work of Jesus Christ. He is the ultimate "servant" of God, who, like the psalmist, endured unimaginable curses, relentless slander, and the deepest betrayal from His enemies. He was truly "despised and rejected by men" (Isaiah 53:3), and on the cross, He willingly became a curse for us, bearing the full, crushing weight of humanity's sin and the Father's righteous wrath (Galatians 3:13). Yet, in divine response to the world's curses, God the Father supremely blessed Him through His glorious resurrection and His exaltation to the highest place, where "at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:9-11). His ultimate enemies—sin, death, and the devil—were decisively and eternally put to shame through His triumph over the grave. The ultimate shame fell not on Christ, but on those dark powers that sought to defeat Him. And because of His perfect victory, His servants—all who believe in Him—can now "rejoice with joy inexpressible and full of glory" (1 Peter 1:8), knowing with absolute certainty that their vindication, their peace, and their eternal joy are secured in His finished work. The psalmist's heartfelt prayer for vindication and profound joy is fully and eternally answered in Christ, who ensures that while the world may curse His followers, God's boundless blessing and eternal joy will ultimately and triumphantly prevail.