TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 109:1–5.
It is the unspeakable comfort of all good people that, whoever is against them, God is for them, and to him they may apply as to one that is pleased to concern himself for them. Thus David here.
I.He refers himself to God's judgment (Psa 109:1):
"Hold not thy peace, but let my sentence come forth from thy presence, Psa 17:2. Delay not to give judgment upon the appeal made to thee." God saw what his enemies did against him, but seemed to connive at it, and to keep silence: "Lord," says he, "do not always do so." The title he gives to God is observable: "O God of my praise! the God in whom I glory, and not in any wisdom or strength of my own, from whom I have every thing that is my praise, or the God whom I have praised, and will praise, and hope to be for ever praising." He had before called God the God of his mercy (Psa 59:10), here he calls him the God of his praise. Forasmuch as God is the God of our mercies we must make him the God of our praises; if all is of him and from him, all must be to him and for him.
II.He complains of his enemies, showing that they were such as it was fit for the righteous God to appear against.
1. They were very spiteful and malicious: They are wicked; they delight in doing mischief (Psa 109:2); their words are words of hatred, Psa 109:3. They had an implacable enmity to a good man because of his goodness. "They open their mouths against me to swallow me up, and fight against me to cut me off if they could." 2. They were notorious liars; and lying comprehends two of the seven things which the Lord hates. "They are deceitful in their protestations and professions of kindness, while at the same time they speak against me behind my back, with a lying tongue." They were equally false in their flatteries and in their calumnies. 3. They were both public and restless in their designs; "They compassed me about on all sides, so that, which way soever I looked, I could see nothing but what made against me." 4. They were unjust; their accusations of him, and sentence against him, were all groundless: "They have fought against me without a cause; I never gave them any provocation." Nay, which was worst of all, 5. They were very ungrateful, and rewarded him evil for good, Psa 109:5. Many a kindness he had done them, and was upon all occasions ready to do them, and yet he could not work upon them to abate their malice against him, but, on the contrary, they were the more exasperated because they could not provoke him to give them some occasion against him (Psa 109:4): For my love they are my adversaries. The more he endeavoured to gratify them the more they hated him. We may wonder that it is possible that any should be so wicked; and yet, since there have been so many instances of it, we should not wonder if any be so wicked against us.
III.He resolves to keep close to his duty and take the comfort of that:
But I give myself unto prayer (Psa 109:4), I prayer (so it is in the original); "I am for prayer, I am a man of prayer, I love prayer, and prize prayer, and practise prayer, and make a business of prayer, and am in my element when I am at prayer." A good man is made up of prayer, gives himself to prayer, as the apostles, Act 6:4. When David's enemies falsely accused him, and misrepresented him, he applied to God and by prayer committed his cause to him. Though they were his adversaries for his love, yet he continued to pray for them; if others are abusive and injurious to us, yet let not us fail to do our duty to them, nor sin against the Lord in ceasing to pray for them, Sa1 12:23. Though they hated and persecuted him for his religion, yet he kept close to it; they laughed at him for his devotion, but they could not laugh him out of it. "Let them say what they will, I give myself unto prayer." Now herein David was a type of Christ, who was compassed about with words of hatred and lying words, whose enemies not only persecuted him without cause, but for his love and his good works (Joh 10:32); and yet he gave himself to prayer, to pray for them. Father, forgive them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Set thou an ungodly man to be ruler over him; and let Satan stand at his right hand" [Psalm 109:5]. Though the complaint had been before concerning many, the Psalm is now speaking of one....Since therefore he is here speaking of the traitor Judas, who, according to the Scripture in the Acts of the Apostles, was to be punished with the penalty due to him, [Acts 1:20] what means, "set thou an ungodly man over him," save him whom in the next verse he mentions by name, when he says, "and let Satan stand at his right hand"? He therefore who refused to be subject unto Christ, deserved this, that he should have the devil set over him, that is, that he should be subject unto the devil....For this reason also it is said of those who, preferring the pleasures of this world to God, styled the people blessed who have such and such things, "their right hand is a right hand of iniquity.". ..
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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) 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) and then returns to a posture of trust and prayer (Psalms 109:20-31). 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. 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. 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
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.
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.
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.
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
FAQ
Is Psalms 109:5 an imprecatory verse, calling for curses?
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). 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?
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. The Apostle Paul further elaborates, urging believers to "repay no one evil for evil" but rather to "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, despite His boundless grace. Despite His tireless ministry of healing, teaching, and offering salvation, 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. 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. 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), thereby transforming the very dynamic of betrayal into the path of salvation and demonstrating the perfect love of God.