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 109:6–20. His three-level outline is real structure in the source text, so it is rendered as structure.
David here fastens upon some one particular person that was worse than the rest of his enemies, and the ringleader of them, and in a devout and pious manner, not from a principle of malice and revenge, but in a holy zeal for God and against sin and with an eye to the enemies of Christ, particularly Judas who betrayed him, whose sin was greater than Pilate's that condemned him (Joh 19:11), he imprecates and predicts his destruction, foresees and pronounces him completely miserable, and such a one as our Saviour calls him, A son of perdition. Calvin speaks of it as a detestable piece of sacrilege, common in his time among Franciscan friars and other monks, that if any one had malice against a neighbour he might hire some of them to curse him every day, which he would do in the words of these verses; and particularly he tells of a lady in France who, being at variance with her own and only son, hired a parcel of friars to curse him in these words. Greater impiety can scarcely be imagined than to vent a devilish passion in the language of sacred writ, to kindle strife with coals snatched from God's altar, and to call for fire from heaven with a tongue set on fire of hell.
I.The imprecations here are very terrible - woe, and a thousand woes, to that man against whom God says Amen to them; and they are all in full force against the implacable enemies and persecutors of God's church and people, that will not repent, to give him glory. It is here foretold concerning this bad man,
1.That he should be cast and sentenced as a criminal, with all the dreadful pomp of a trial, conviction, and condemnation (Psa 109:6, Psa 109:7): Set thou a wicked man over him, to be as cruel and oppressive to him as he has been to others; for God often makes one wicked man a scourge to another, to spoil the spoilers and to deal treacherously with those that have dealt treacherously. Set the wicked one over him (so some), that is, Satan, as it follows; and then it was fulfilled in Judas, into whom Satan entered, to hurry him into sin first and then into despair. Set his own wicked heart over him, set his own conscience against him; let that fly in his face. Let Satan stand on his right hand, and be let loose against him to deceive him, as he did Ahab to his destruction, and then to accuse him and resist him, and then he is certainly cast, having no interest in that advocate who alone can say, The Lord rebuke thee, Satan (Zac 3:1, Zac 3:2); when he shall be judged at men's bar let not his usual arts to evade justice do him any service, but let his sin find him out and let him be condemned; nor shall he escape before God's tribunal, but be condemned there when the day of inquisition and recompence shall come. Let his prayer become sin, as the clamours of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry, Lord, Lord, open to us. Let every thing be turned against him and improved to his disadvantage, even his prayers.
2.That, being condemned, he should be executed as a most notorious malefactor.
(1.)That he should lose his life, and the number of his months be cut off in the midst, by the sword of justice: Let his days be few, or shortened, as a condemned criminal has but a few days to live (Psa 109:8); such bloody and deceitful men shall not live out half their days.
(2.)That consequently all his places should be disposed of to others, and they should enjoy his preferments and employments: Let another take his office. This Peter applies to the filling up of Judas's place in the truly sacred college of the apostles, by the choice of Matthias, Act 1:20. Those that mismanage their trusts will justly have their office taken from them and given to those that will approve themselves faithful.
(3.)That his family should be beheaded and beggared, that his wife should be made a widow and his children fatherless, by his untimely death, Psa 109:9. Wicked men, by their wicked courses, bring ruin upon their wives and children, whom they ought to take care of and provide for. Yet his children, if, when they lost their father, they had a competency to live upon, might still subsist in comfort; but they shall be vagabonds and shall beg; they shall not have a house of their own to live in, nor any certain dwelling-place, nor know where to have a meal's-meat, but shall creep out of their desolate places with fear and trembling, like beasts out of their dens, to seek their bread (Psa 109:10), because they are conscious to themselves that all mankind have reason to hate them for their father's sake.
(4.)That his estate should be ruined, as the estates of malefactors are confiscated (Psa 109:11): Let the extortioner, the officer, seize all that he has and let the stranger, who was nothing akin to his estate, spoil his labour, either for his crimes or for his debts, Job 5:4, Job 5:5.
(5.)That his posterity should be miserable. Fatherless children, though they have nothing of their own, yet sometimes are well provided for by the kindness of those whom God inclines to pity them; but this wicked man having never shown mercy there shall be none to extend mercy to him, by favouring his fatherless children when he is gone, Psa 109:12. The children of wicked parents often fare the worse for their parents' wickedness in this way that the bowels of men's compassion are shut up from them, which yet ought not to be, for why should children suffer for that which was not their fault, but their infelicity?
(6.)That his memory should be infamous, and buried in oblivion and disgrace (Psa 109:13): Let his posterity be cut off; let his end be to destruction (so Dr. Hammond); and in the next generation let their name be blotted out, or remembered with contempt and indignation, and (Psa 109:15) let an indelible mark of disgrace be left upon it. See here what hurries some to shameful deaths, and brings the families and estates of others to ruin, makes them and their despicable and odious, and entails poverty, and shame, and misery, upon their posterity; it is sin, that mischievous destructive thing. The learned Dr. Hammond applies this to the final dispersion and desolation of the Jewish nation for their crucifying Christ; their princes and people were cut off, their country was laid waste, and their posterity were made fugitives and vagabonds.
II.The ground of these imprecations bespeaks them very just, though they sound very severe.
1.To justify the imprecations of vengeance upon the sinner's posterity, the sin of his ancestors is here brought into the account (Psa 109:14, Psa 109:15), the iniquity of his fathers and the sin of his mother. These God often visits even upon the children's children, and is not unrighteous therein: when wickedness has long run in the blood justly does the curse run along with it. Thus all the innocent blood that had been shed upon the earth, from that of righteous Abel, was required from that persecuting generation, who, by putting Christ to death, filled up the measure of their fathers, and left as long a train of vengeance to follow them as the train of guilt was that went before them, which they themselves agreed to by saying, His blood be upon us and on our children.
2.To justify the imprecations of vengeance upon the sinner himself, his own sin is here charged upon him, which called aloud for it.
(1.)He had loved cruelty, and therefore give him blood to drink (Psa 109:16): He remembered not to show mercy, remembered not those considerations which should have induced him to show mercy, remembered not the objects of compassion that had been presented to him, but persecuted the poor, whom he should have protected and relieved, and slew the broken in heart, whom he should have comforted and healed. Here is a barbarous man indeed, not it to live.
(2.)He had loved cursing, and therefore let the curse come upon his head, Psa 109:17-19. Those that were out of the reach of his cruelty he let fly at with his curses, which were impotent and ridiculous; but they shall return upon him. He delighted not in blessing; he took no pleasure in wishing well to others, nor in seeing others do well; he would give nobody a good word or a good wish, much less would he do any body a good turn; and so let all good be far from him. He clothed himself with cursing; he was proud of it as an ornament that he could frighten all about him with the curses he was liberal of; he confided in it as armour, which would secure him from the insults of those he feared. And let him have enough of it. Was he fond of cursing? Let God's curse come into his bowels like water and swell him as with a dropsy, and let it soak like oil into his bones. The word of the curse is quick and powerful, and divides between the joints and the marrow; it works powerfully and effectually; it fastens on the soul; it is a piercing thing, and there is no antidote against it. Let is compass him on every side as a garment, Psa 109:19. Let God's cursing him be his shame, as his cursing his neighbour was his pride; let it cleave to him as a girdle, and let him never be able to get clear of it. Let it be to him like the waters of jealousy, which caused the belly to swell and the thigh to rot. This points at the utter ruin of Judas, and the spiritual judgments which fell on the Jews for crucifying Christ. The psalmist concludes his imprecations with a terrible Amen, which signifies not only, "I wish it may be so," but "I know it shall be so." Let this be the reward of my adversaries from the Lord, Psa 109:20. And this will be the reward of all the adversaries of the Lord Jesus; his enemies that will not have him to reign over them shall be brought forth and slain before him. And he will one day recompense tribulation to those that trouble his people.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Let his children be vagabonds, and be carried away, and beg their bread" [Psalm 109:9]. By "vagabonds" he means, uncertain whither to go, destitute of all help. "Let them be driven from their habitations." He here explains what he had said above, "Let them be carried away." How all this happened to his wife and children, the following verses explain.
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Summary
Psalms 109:9, "Let his children be fatherless, and his wife a widow," is a profoundly intense imprecation within a psalm of David, serving as a fervent appeal for divine justice against a deceitful and malicious adversary. This verse, part of a series of severe curses, calls for the utter desolation of the enemy's household, specifically targeting the most vulnerable members—children and wife—to symbolize the complete eradication of the enemy's legacy, status, and future. It powerfully conveys the psalmist's deep suffering and his desperate plea to God as the ultimate righteous judge to intervene against unprovoked wickedness and betrayal.
Context
Literary Context
Psalm 109 is a quintessential lament psalm, distinguished by its extensive imprecatory section (verses 6-19). The psalmist, traditionally identified as David, opens with a heartfelt cry to God, his "God of my praise," because his enemies have assailed him with "lying lips" and "words of hatred" without cause, returning evil for his good (Psalms 109:2-5). The imprecations that follow are not random outbursts but a structured appeal for divine retribution, beginning with a call for a wicked man to be set over the enemy and for his prayer to become sin (Psalms 109:6-7). Verse 9, calling for the desolation of the enemy's family, is a particularly poignant and severe element within this extended curse, directly preceding further imprecations against the enemy's descendants and memory (Psalms 109:10-15). The psalm ultimately transitions back to the psalmist's renewed plea for God's help and a declaration of praise, trusting in divine vindication and deliverance from his adversaries (Psalms 109:26-31).
Historical & Cultural Context
In ancient Israelite society and the broader Ancient Near East, the family unit, lineage, and a secure household were of paramount importance, serving as the primary source of identity, social standing, economic security, and continuity. To be "fatherless" (an orphan) or a "widow" meant entering a state of extreme vulnerability, often leading to destitution, social marginalization, and a severe lack of protection, as these individuals were heavily dependent on the community and God's special provision. The loss of a male head of household, whether through death, judicial execution, or enslavement, invariably resulted in the loss of provision, protection, and the continuation of the family name and inheritance. Curses targeting the family, though jarring to modern ears, were not uncommon in ancient treaties, legal codes, and personal laments, reflecting a widespread belief that the actions of an individual could have profound and far-reaching repercussions for their entire household and future generations. The psalmist's imprecation thus reflects a deep-seated belief in God's active involvement in human affairs, punishing the wicked and vindicating the righteous, often with tangible, temporal consequences.
Key Themes
This verse contributes significantly to several overarching themes evident throughout Psalm 109 and the broader Psalter. The central theme is Divine Justice, as the psalmist appeals to God as the ultimate righteous judge who will not allow unrighteousness and unprovoked malice to go unpunished. The severity of the curses underscores the profound Consequences of Wickedness, highlighting the ancient understanding that treachery, slander, and unprovoked hatred would incur severe divine retribution, extending even to the perpetrator's lineage. The psalm also serves as a powerful example of Emotional Honesty in Prayer, demonstrating that the psalmist brings his raw, unfiltered emotions—including anger, despair, and a desperate cry for vindication—directly before God, trusting Him to handle them righteously. Finally, the specific targeting of the enemy's family emphasizes the Vulnerability of the Family in ancient society, showcasing the devastating impact of a father's or husband's loss of status and life, and the profound disgrace associated with the eradication of one's lineage and memory from the community.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be lonely," this term specifically refers to a bereaved person, a child who has lost their father, or an orphan. In ancient Israel, the father was the primary provider, protector, and source of identity, inheritance, and social standing for the family. To be fatherless meant a state of extreme vulnerability, often leading to poverty, social marginalization, and a lack of legal standing. The Old Testament frequently highlights God's special care for the fatherless, alongside widows and sojourners, as the most defenseless members of society (Deuteronomy 10:18). Wishing this state upon an enemy's children is to invoke the most severe form of social, economic, and emotional devastation upon their offspring, effectively erasing the enemy's future legacy.
The feminine form of ʼalmân, this term denotes a woman whose husband has died. Like the fatherless, widows were among the most vulnerable in ancient patriarchal societies, as their economic security, social status, and legal protection were largely dependent on their husbands or adult sons. Without a husband or mature male relatives, a widow faced immense hardship, often resorting to begging or becoming enslaved to survive. The Mosaic Law includes specific provisions for the protection of widows, reflecting their precarious position and God's special concern for them (Exodus 22:22). To wish this state upon an enemy's wife is to call for her utter destitution, lack of protection, and social disgrace, emphasizing the extreme and comprehensive nature of the curse sought by the psalmist against the enemy's entire household.
Verse Breakdown
"Let his children be fatherless"
This clause is a jussive prayer, expressing a forceful wish or command for the enemy's children to lose their father. This implies the death or complete incapacitation of the enemy, leading to the immediate and enduring vulnerability of his offspring. It is a curse against the enemy's future, his legacy, and the continuation of his name, ensuring that his lineage would suffer the profound socio-economic, emotional, and spiritual hardship associated with being orphans in a society where familial protection and inheritance were paramount.
"and his wife a widow"
This second clause parallels and intensifies the first, explicitly wishing for the enemy's wife to become a widow. This directly confirms the implied death or destruction of the enemy, as it is the loss of the husband that renders a woman a widow. The consequence is the same state of extreme vulnerability, destitution, and social marginalization for the wife as for the children. Together, these two clauses paint a picture of total familial devastation, aiming to erase the enemy's presence and influence from society by dismantling the very foundation of his household and ensuring the termination of his lineage.
Literary Devices
Psalm 109:9 employs several potent literary devices to convey its harsh imprecation and the psalmist's profound anguish. The primary device is Imprecation itself, a direct and fervent call for divine judgment and calamity upon an enemy. This is expressed through the Jussive Mood, indicated by the imperative "Let," which conveys a strong wish or command, "Let his children be..." The verse also utilizes effective Parallelism, specifically a form of synonymous or complementary parallelism, where the two clauses "Let his children be fatherless" and "and his wife a widow" express similar ideas of familial destruction. This structural repetition reinforces and intensifies the desired outcome, creating a powerful, rhythmic statement of complete desolation. Furthermore, the verse employs Metonymy or Synecdoche, where "children" and "wife" stand in for the entire household and lineage of the enemy, signifying the complete eradication of his name and future generations. The extreme nature of the curse also borders on Hyperbole, emphasizing the depth of the psalmist's anguish and his desperate desire for comprehensive divine justice against his oppressor.
Theological and Thematic Connections
Psalm 109:9, while challenging to modern sensibilities, serves as a profound theological statement about divine justice and the human experience of profound injustice. It reflects a deep conviction that God is not indifferent to evil but is a righteous judge who will ultimately bring recompense. The psalmist, in his raw honesty, hands over his desire for vengeance to God, acknowledging that ultimate justice belongs to the Lord. This act of releasing vengeance to God, rather than taking it into one's own hands, is a crucial theological point. It also highlights the Old Testament understanding of corporate responsibility and the extension of consequences, where the actions of an individual could impact their entire household and lineage. While the New Testament reveals a fuller picture of God's grace and a higher ethic of love for enemies, this psalm reminds us that God hears the cries of the oppressed and will ultimately set all things right, providing a necessary outlet for the pain of the wronged.
Reflection and Application
Psalms like 109:9 often provoke discomfort for contemporary readers, especially Christians, who are called to love their enemies and pray for those who persecute them. However, this verse offers vital lessons for spiritual formation. It provides a legitimate outlet for intense human emotions—anger, pain, and a desperate longing for justice—that can be brought honestly and unfiltered before God. Rather than suppressing these difficult feelings or acting on them destructively, the psalmist models a posture of surrendering them to the divine Judge. This psalm reminds us that God is indeed a God of justice who sees and hears the suffering of the oppressed and will ultimately rectify all wrongs. It challenges us to trust in God's perfect timing and methods for justice, even when we do not understand them, and to resist the temptation to take vengeance into our own hands. Furthermore, by highlighting the extreme vulnerability of the fatherless and widows in ancient society, it calls us to a deeper compassion and responsibility to care for the most marginalized in our own communities, reflecting God's heart for the vulnerable.
Questions for Reflection
FAQ
Why would the psalmist pray for such harsh things to happen to an enemy's family?
The psalmist's prayer reflects the intense suffering and profound sense of betrayal he experienced, coupled with an ancient Near Eastern understanding of justice. In that cultural context, the family's well-being was deeply intertwined with the head of the household's status and actions. To wish for the enemy's children to be fatherless and his wife a widow was to invoke the most severe form of social, economic, and familial devastation, signifying the complete eradication of their name and future generations, a profound and lasting disgrace. It was not an act of personal vengeance taken by the psalmist, but a passionate appeal for divine justice, trusting God as the ultimate arbiter of right and wrong. The psalmist is essentially asking God to apply the full weight of the consequences of the enemy's wickedness, which in that society could extend to the entire household, reflecting the belief that sin has corporate ramifications.
How do Christians reconcile this psalm with Jesus' teaching to love enemies?
This is a common and important question for Christians. While Jesus' teaching in Matthew 5:44 to "love your enemies and pray for those who persecute you" represents a higher ethic revealed in the New Covenant, the imprecatory psalms still hold significant value. They teach us several things: 1) Honesty in Prayer: We can bring our raw, even angry and despairing, emotions to God, trusting Him to handle them righteously. 2) Vengeance Belongs to God: The psalmist does not take matters into his own hands but appeals to God's ultimate authority and justice (Romans 12:19). 3) God's Justice: These psalms affirm that God is a righteous judge who will ultimately deal with evil and injustice, a truth that provides comfort and hope to the oppressed. They highlight the severity of sin and the ultimate triumph of God's righteousness, even as the New Testament provides the ultimate answer in Christ's sacrificial love and the call to forgiveness, which is the path to true freedom and peace.
Christ-Centered Fulfillment
While Psalms 109:9 expresses a desire for temporal, familial judgment upon an enemy, its ultimate fulfillment and profound transformation are found in the person and work of Jesus Christ. Jesus, the perfect embodiment of righteousness and love, did not invoke curses upon His enemies but instead prayed for their forgiveness, even as they brutally crucified Him (Luke 23:34). He taught His followers to love their enemies and to pray for those who persecute them, thereby elevating the standard of justice from retribution to redemptive love and self-sacrificial service (Matthew 5:44). Furthermore, Jesus Himself experienced a profound sense of abandonment, crying out "My God, my God, why have you forsaken me?" on the cross, becoming "fatherless" in a unique, agonizing way, and His mother, Mary, became a "widow" to her son, experiencing profound loss, all so that humanity might be reconciled to God and receive spiritual adoption as sons and daughters (Galatians 4:4-7). The curses of the Old Testament against the wicked find their ultimate resolution not in the destruction of human families, but in the spiritual consequences of rejecting Christ and the glorious spiritual blessings for those who embrace Him, offering an eternal inheritance and an indestructible family in God's kingdom, far surpassing any earthly lineage or temporal curse (Ephesians 1:5).