Psalms 109:5

KJV

And they have rewarded me evil for good, and hatred for my love.

KJV (with Strong's)

And they have rewarded {H7760} me evil {H7451} for good {H2896}, and hatred {H8135} for my love {H160}.

Complete Jewish Bible

They repay me evil for good and hatred for my love.

Berean Standard Bible

They repay me evil for good, and hatred for my love.

American Standard Version

And they have rewarded me evil for good, And hatred for my love.

Commentary

### SUMMARY
Psalms 109:5 profoundly expresses the Psalmist's deep anguish and sense of egregious injustice, stemming from the betrayal of those to whom he had extended kindness and affection. It powerfully captures the painful reality of experiencing a perverse inversion of reciprocity, where benevolent actions are met with deliberate malice and heartfelt love is repaid with animosity. This verse serves as a concise and poignant summary of the core grievance that underpins the Psalmist's fervent plea for divine intervention against his adversaries, highlighting the moral depravity of those who oppose him.

### CONTEXT
* **Literary Context:** Psalms 109 is a prominent example of an imprecatory psalm, characterized by the Psalmist's intense lament and fervent appeals for divine judgment against wicked adversaries. The preceding verses ([Psalms 109:1-4](/psalms/109-1-4 "Psalms 109:1-4 - The Psalmist's Plea and Complaint")) establish the immediate backdrop, portraying the Psalmist as a victim of slander and false accusations, enduring the verbal assaults of those who "speak against me with lying tongues" and "compass me about also with words of hatred." Verse 5, therefore, functions as a succinct and poignant summary of the specific nature of this betrayal, articulating the core grievance before the Psalmist launches into a detailed series of curses against his enemies ([Psalms 109:6-19](/psalms/109-6-19 "Psalms 109:6-19 - The Psalmist's Imprecations")) and then returns to a posture of trust and prayer ([Psalms 109:20-31](/psalms/109-20-31 "Psalms 109:20-31 - The Psalmist's Renewed Trust and Prayer")). It is the emotional core that justifies the subsequent pleas for justice and divine intervention.

* **Historical & Cultural Context:** While traditionally attributed to David, the exact historical circumstances behind Psalms 109 are not explicitly stated, allowing for a universal application of its themes. In ancient Near Eastern societies, concepts of loyalty, reciprocity, and hospitality were paramount. To repay good with evil or love with hatred was not merely a personal offense but a profound breach of social and moral order, often inviting divine retribution. Kings, in particular, were expected to uphold justice and protect the vulnerable, and betrayal from within their own court or by those they had benefited would have been seen as a grievous act of treachery. The Psalmist's cry for justice reflects the deep-seated belief that the cosmic order, established by God, demands that wickedness be punished and righteousness vindicated. This cultural expectation of reciprocal behavior underscores the depth of the Psalmist's shock and pain at such a flagrant violation.

* **Key Themes:** Psalms 109:5 encapsulates several pervasive themes found throughout the Psalter and the broader biblical narrative. The most prominent is **Betrayal and Ingratitude**, where the Psalmist's benevolent actions are met with malevolent responses, highlighting a complete inversion of expected human decency. This leads directly to the theme of **Injustice**, as the righteous sufferer is wronged by the wicked without apparent cause. The verse also underscores the **Suffering of the Righteous**, a recurring motif in the Psalms where those who walk in integrity often face opposition and persecution, as seen in passages like [Psalm 38](/psalms/38 "Psalm 38 - A Psalm of David, for a memorial"). Furthermore, it speaks to the pain of **Unrequited Love and Kindness**, where genuine affection and good intentions are met with animosity, a sentiment echoed in other laments such as [Psalm 35:12](/psalms/35-12 "Psalm 35:12 - They rewarded me evil for good"). These themes collectively articulate the profound distress of one who experiences the moral depravity of others and yearns for divine intervention to rectify the imbalance.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Rewarded (Hebrew, _sûwm'_):** This primitive root (H7760) carries a broad semantic range, meaning "to put," "to place," or "to set." In this context, it signifies "to recompense" or "to requite," indicating a deliberate act of giving something in return. Here, it is used to describe a perverse and intentional exchange, where the adversaries actively "put" or "set" evil in place of good, completing a cycle of injustice rather than one of peace or restoration. The choice of this verb emphasizes the conscious and volitional nature of their malicious response.
* **Evil (Hebrew, _raʻ'_):** This noun (H7451) denotes something "bad" in the widest sense, encompassing moral wickedness, harm, calamity, or distress. It stands in direct and stark contrast to "good" (H2896, _ṭôwb_). The use of _raʻ'_ here signifies not merely misfortune but a deliberate, morally reprehensible act of malice or injury inflicted upon the Psalmist. It emphasizes the destructive, corrupt, and morally depraved nature of the adversaries' actions, highlighting their intentional infliction of suffering.
* **Love (Hebrew, _ʼahăbâh'_):** This feminine noun (H160) derives from the root for "love" and signifies affection, fondness, or deep care. It is the direct antithesis of "hatred" (H8135, _sinʼâh_). The pairing of "hatred" for "love" highlights the deeply personal and emotional wound inflicted upon the Psalmist. It underscores that the adversaries' animosity is not merely a lack of positive feeling but an active, consuming enmity directed at one who offered genuine care, compassion, and benevolence, making the betrayal all the more grievous.

#### Verse Breakdown
* **"And they have rewarded me evil for good":** This clause describes a deliberate and active exchange where the Psalmist's benevolent actions ("good") are met with malevolent responses ("evil"). The verb "rewarded" implies a conscious act of repayment, highlighting the intentionality of the adversaries' malice. It signifies a profound moral inversion, where the natural and expected response of gratitude or reciprocal kindness is perverted into harm and injury. This is a direct affront to the principles of justice and fairness, demonstrating a complete disregard for the moral order.
* **"and hatred for my love":** This second clause intensifies the personal nature of the betrayal and deepens the emotional wound. "My love" implies deep affection, care, and perhaps acts of compassion or loyalty shown by the Psalmist to his adversaries. To receive "hatred" in return is a deeply painful and emotionally devastating experience. It underscores the complete lack of empathy and the profound animosity on the part of the adversaries, who respond to the Psalmist's genuine affection with the most potent form of enmity. This parallelism reinforces the theme of perverse reciprocity and highlights the depth of the Psalmist's personal suffering and the profound moral corruption of his enemies.

#### Literary Devices
Psalms 109:5 employs several potent **Literary Devices** to convey the Psalmist's anguish and the egregious nature of the betrayal. Foremost is **Antithesis**, the striking juxtaposition of opposing ideas for emphasis. The stark contrast between "evil for good" and "hatred for my love" powerfully highlights the perverse inversion of expected reciprocity, underscoring the moral depravity of the adversaries. This is reinforced by **Parallelism**, specifically a form of synthetic or antithetical parallelism, where the second clause ("hatred for my love") echoes and intensifies the sentiment of the first ("evil for good"), creating a cumulative effect of profound injustice and emotional distress. The language also carries an element of **Hyperbole**, expressing the extreme and seemingly unimaginable nature of such ingratitude and malice, underscoring the deep emotional distress and the Psalmist's perception of an utterly unnatural response. As a core complaint within a **Lament** psalm, this verse functions as a pivotal articulation of the specific grievance that drives the Psalmist's subsequent fervent appeals to God for justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 109:5 speaks to the profound theological truth that human depravity can lead to a complete inversion of moral order, where good is repaid with evil and love with hatred. It underscores the reality of suffering for the righteous in a fallen world and the deep pain of betrayal, a pain that God Himself understands. The Psalmist's lament is not merely a personal outburst but a cry for God's justice, appealing to a divine order where such perversity cannot ultimately stand. The verse implicitly affirms God's awareness of human suffering and His ultimate role as the arbiter of justice, even when earthly justice seems absent. This experience of unrequited good foreshadows the ultimate suffering of Christ, who perfectly embodied good and love, yet received the ultimate evil and hatred from humanity. It reminds us that while injustice may prevail temporarily, God's righteous judgment will ultimately bring about true recompense.

* [Psalm 35:12](/psalms/35-12 "Psalm 35:12 - They rewarded me evil for good")
* [Proverbs 17:13](/proverbs/17-13 "Proverbs 17:13 - Whoso rewardeth evil for good, evil shall not depart from his house.")
* [John 15:25](/john/15-25 "John 15:25 - They hated me without a cause")

### REFLECTION AND APPLICATION
Psalms 109:5 gives voice to a universal human experience: the profound pain of betrayal and ingratitude. It validates the emotional distress that accompanies moments when our kindness is met with malice, our generosity with exploitation, or our love with animosity. In a world where such injustices persist, this verse reminds us that our suffering is seen and understood by God. While the Psalmist's subsequent response in Psalm 109 involves imprecations, the New Testament calls believers to a higher standard, urging us to overcome evil with good and to love our enemies. This verse, therefore, serves as a powerful reminder of the brokenness of humanity and the pervasive nature of sin, highlighting the need for divine grace, both for those who inflict harm and for those who suffer it. It challenges us to reflect on our own responses when wronged, encouraging us to trust in God's ultimate justice and to extend forgiveness, even when it feels impossible, knowing that true recompense belongs to the Lord. Our ability to respond with grace in the face of such betrayal is a testament to the transformative power of Christ within us.

#### Questions for Reflection
* **How do you typically react when your good intentions or acts of kindness are met with ingratitude or malice?**
* **In what ways does this verse validate your own experiences of betrayal or injustice, and how does it encourage you to bring those feelings to God?**
* **How can the New Testament call to "love your enemies" ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")) inform your response to situations described in Psalms 109:5?**
* **What does this verse teach us about the pervasive nature of sin and the human capacity for depravity, and how does that understanding shape your view of the need for redemption?**

### FAQ
**Is Psalms 109:5 an imprecatory verse, calling for curses?**

Answer: While Psalms 109 is indeed one of the "imprecatory psalms" (meaning it contains strong calls for divine judgment or curses against enemies), verse 5 itself is not an imprecation. Instead, it is a statement of grievance. It articulates the Psalmist's complaint and the core injustice he has suffered: "they have rewarded me evil for good, and hatred for my love." This verse sets the stage and provides the justification for the subsequent imprecations found later in the psalm (e.g., [Psalms 109:6-19](/psalms/109-6-19 "Psalms 109:6-19 - The Psalmist's Imprecations")). It is the *reason* for the curses, not a curse itself, providing the emotional and moral foundation for the Psalmist's fervent appeal to God for justice.

**How does this verse relate to the Christian ethic of loving one's enemies?**

Answer: Psalms 109:5 highlights the very real and painful experience of being wronged when one has done good. While the Psalmist's subsequent response in the psalm reflects the Old Testament understanding of divine justice and retribution, the New Testament introduces a transformed ethic. Jesus, in the Sermon on the Mount, commands His followers to [love their enemies and pray for those who persecute them](/matthew/5-44 "Matthew 5:44 - Love Your Enemies"). The Apostle Paul further elaborates, urging believers to "[repay no one evil for evil](/romans/12-17 "Romans 12:17 - Repay No One Evil for Evil")" but rather to "[overcome evil with good](/romans/12-21 "Romans 12:21 - Overcome Evil with Good")". Therefore, while Psalms 109:5 validates the pain of betrayal, the Christian response is to trust God for ultimate justice and to respond with redemptive love, reflecting the character of Christ and seeking the spiritual good of even those who cause harm.

### CHRIST-CENTERED FULFILLMENT
Psalms 109:5 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Psalmist lamented receiving "evil for good, and hatred for my love," Jesus perfectly embodied the "good" and the "love" for all humanity, yet He received the ultimate "evil" and "hatred" in return. He came to His own people, and [His own received Him not](/john/1-11 "John 1:11 - He came unto his own, and his own received him not."), despite His boundless grace. Despite His tireless ministry of healing, teaching, and offering salvation, He was [despised and rejected by men](/isaiah/53-3 "Isaiah 53:3 - He was despised and rejected by men"), ultimately being crucified by those He came to save. The very people He offered grace to responded with unparalleled malice, fulfilling prophecies that He would be [hated without a cause](/john/15-25 "John 15:25 - But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause."). Unlike the Psalmist, who cried out for retribution, Jesus, in His suffering, did not retaliate; instead, [when He was reviled, He did not revile in return; when He suffered, He did not threaten](/1_peter/2-23 "1 Peter 2:23 - Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:"). His experience of receiving evil for good and hatred for love was not merely a lament but a redemptive act, absorbing the full force of human sin and offering forgiveness from the cross ([Luke 23:34](/luke/23-34 "Luke 23:34 - Father, forgive them, for they know not what they do")), thereby transforming the very dynamic of betrayal into the path of salvation and demonstrating the perfect love of God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 17:13

¶ Whoso rewardeth evil for good, evil shall not depart from his house.

Genesis 44:4

[And] when they were gone out of the city, [and] not [yet] far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?

Psalms 38:20

They also that render evil for good are mine adversaries; because I follow [the thing that] good [is].

Psalms 55:12

For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him:

Psalms 55:15

Let death seize upon them, [and] let them go down quick into hell: for wickedness [is] in their dwellings, [and] among them.

Mark 14:44

And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away safely.

Mark 14:45

And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.