Psalms 109:9

KJV

Let his children be fatherless, and his wife a widow.

KJV (with Strong's)

Let his children {H1121} be fatherless {H3490}, and his wife {H802} a widow {H490}.

Complete Jewish Bible

May his children be fatherless and his wife a widow.

Berean Standard Bible

May his children be fatherless and his wife a widow.

American Standard Version

Let his children be fatherless, And his wife a widow.

Commentary

### SUMMARY
Psalms 109:9, "Let his children be fatherless, and his wife a widow," is a stark and emotionally charged imprecation found within a psalm of David, expressing a fervent plea 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, targeting the most vulnerable members—children and wife—to signify the complete eradication of the enemy's legacy, status, and future. It reflects the psalmist's profound suffering and his desperate appeal to God as the ultimate righteous judge to intervene against unprovoked wickedness.

### CONTEXT
* **Literary Context:** Psalm 109 is a lament psalm, specifically categorized as an imprecatory psalm due to its strong calls for divine judgment. The psalmist, likely David, opens by appealing to God, his praise, because his enemies have spoken "lying lips" and "words of hatred" against him without cause ([Psalms 109:2-3](/psalms/109-2 "Psalms 109:2-3 - False Accusations Against the Psalmist")). He recounts their betrayal despite his kindness and prayers on their behalf ([Psalms 109:4-5](/psalms/109-4 "Psalms 109:4-5 - The Psalmist's Kindness Met with Evil")). The curses in verses 6-19 are directed at this specific adversary, detailing a comprehensive downfall that includes judicial condemnation, financial ruin, and the destruction of his lineage. Verse 9 is a particularly severe component of this extended curse, directly preceding further imprecations against the enemy's descendants and memory ([Psalms 109:10-15](/psalms/109-10 "Psalms 109:10-15 - Further Curses on the Enemy's Descendants")). The psalm concludes with the psalmist's renewed plea for God's help and a declaration of praise, trusting in divine vindication ([Psalms 109:26-31](/psalms/109-26 "Psalms 109:26-31 - The Psalmist's Plea and Trust in God")).

* **Historical & Cultural Context:** In ancient Israelite society and the broader Ancient Near East, family, lineage, and a secure household were paramount for identity, social standing, and continuity. To be "fatherless" (an orphan) or a "widow" meant extreme vulnerability, often leading to destitution and a lack of social protection, as these individuals were dependent on the community and God's special care. The loss of a male head of household, whether through death or judicial execution, meant the loss of provision, protection, and the continuation of the family name. Curses targeting the family, though severe, were not uncommon in ancient treaties and legal codes, reflecting the belief that the actions of an individual could have repercussions for their entire household. Furthermore, the concept of divine justice often included temporal consequences, and the psalmist's imprecation reflects a deep-seated belief in God's active involvement in human affairs, punishing the wicked and vindicating the righteous.

* **Key Themes:** This verse contributes significantly to several overarching themes in Psalm 109 and the Psalter. **Divine Justice** is central, as the psalmist appeals to God as the ultimate righteous judge who will not allow unrighteousness to go unpunished. The severity of the curses underscores the profound consequences believed to be due for treachery, slander, and unprovoked hatred, highlighting the theme of **Consequences of Wickedness**. 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—before God. 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.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Fatherless (Hebrew, _yathom_):** This term refers to an orphan, specifically a child who has lost their father. In ancient Israel, the father was the primary provider, protector, and source of identity and inheritance 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](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Care for the Vulnerable")). Wishing this state upon an enemy's children is to invoke the most severe form of social and economic devastation upon their offspring.
* **Widow (Hebrew, _’almanah_):** 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. Without a husband or adult sons, a widow faced immense hardship, often resorting to begging or becoming enslaved to survive. The Law of Moses includes specific provisions for the protection of widows, reflecting their precarious position ([Exodus 22:22](/exodus/22-22 "Exodus 22:22 - Do Not Oppress Widows and Orphans")). To wish this state upon an enemy's wife is to call for her utter destitution and lack of protection, 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 expresses a jussive prayer, a strong 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 and emotional hardship associated with being orphans in a society where familial protection was 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.

#### Literary Devices
Psalm 109:9 employs several potent literary devices to convey its harsh imprecation. The primary device is **Imprecation** itself, a direct call for divine judgment and calamity upon an enemy. This is expressed through **Jussive Mood**, indicating a strong wish or command, "Let his children be..." The verse also utilizes **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, reinforcing and intensifying the desired outcome. This creates a powerful, rhythmic statement of complete desolation. Furthermore, the verse uses **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 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 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.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")
* [Nahum 1:2-3](/nahum/1-2 "Nahum 1:2-3 - God's Vengeance and Justice")

### 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. It provides a legitimate outlet for intense human emotion—anger, pain, and a desperate longing for justice—that can be brought honestly 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. It also encourages us to pray for those who are truly vulnerable, like the fatherless and widows, recognizing their plight and our responsibility to care for them.

#### Questions for Reflection
* **How does the psalmist's act of bringing his raw emotions to God in prayer challenge my own prayer life?**
* **In what ways do I tend to seek personal vengeance, and how can I better release the desire for justice to God?**
* **How does understanding the cultural context of vulnerability for the fatherless and widows deepen my appreciation for God's justice and compassion?**
* **What is the balance between acknowledging God's justice and embracing the New Testament call to love enemies?**

### FAQ

**Why would the psalmist pray for such harsh things to happen to an enemy's family?**

Answer: 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. To wish for the enemy's children to be fatherless and his wife a widow was to invoke the most severe form of social 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.

**How do Christians reconcile this psalm with Jesus' teaching to love enemies?**

Answer: This is a common and important question. While Jesus' teaching in [Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies") 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 value for Christians. They teach us several things: 1) **Honesty in Prayer:** We can bring our raw, even angry, emotions to God, trusting Him to handle them. 2) **Vengeance Belongs to God:** The psalmist does not take matters into his own hands but appeals to God's ultimate authority ([Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")). 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 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.

### CHRIST-CENTERED FULFILLMENT
While Psalms 109:9 expresses a desire for temporal, familial judgment upon an enemy, its ultimate fulfillment and transformation are found in Christ. Jesus, the perfect embodiment of righteousness, did not invoke curses upon His enemies but instead prayed for their forgiveness, even as they crucified Him ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")). 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 ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")). Furthermore, Jesus Himself became "fatherless" in a sense, abandoned by His Father on the cross, 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](/galatians/4-4 "Galatians 4:4-7 - Adoption as Sons")). 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 ([Ephesians 1:5](/ephesians/1-5 "Ephesians 1:5 - Adoption Through Christ")).

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

Exodus 22:24

And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.

Jeremiah 18:21

Therefore deliver up their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle.

Lamentations 5:3

We are orphans and fatherless, our mothers [are] as widows.