Psalms 109

Imprecatory Doom of the Wicked

Scripture v. 1-31:

This is an imprecatory (pleading judgment) prayer that David pled to God against his enemies, that the righteous cause of God might be vindicated Through David and Israel. It is much like the woes our Lord spoke against His enemies, the Pharisees, Sadducees, and Scribes of apostate Israel, who rejected Him, Matthew 23.

Verse 1 calls upon God to “hold not” His peace, as David’s God of praise and glory, Psa 83:1. Since God had given him reason to praise Him in the past, David asked that God withhold not His hand of judgment any longer against those who sought by mouth and tongue, v.2, to destroy his influence, as God’s King over Israel, Psa 28:1; Psa 25:22; Deu 10:21; Psa 22:23; Jer 17:4.

Verse 2 discloses that the mouth of the wicked and the deceitful were continually opened, spreading lies against David, God’s anointed, to destroy his influence before Israel, the chosen of God, a just basis for God to destroy them. The lying, deceit, false accusations, and treachery experienced by David was a preview of what Jesus was to endure, Mat 26:59.

Verses 3-5 recount that these treacherous defectors of David, circled David as pretended friends but fought against him with words of hatred, malicious charges “without a cause,” much as our Lord was later treated, 1Sa 19:4-5; Psa 69:4; Joh 15:25; Psa 55:21; Psa 57:4.
Verse 4 adds that for his love for Israel, many of them became his adversaries, Though he gave himself in prayer for his people Israel, even as our Lord did, 2Sa 15:30; Psa 120:7; yet his enemies rewarded him “hate for love” and “evil” for his prayers and labors, Psa 35:7; Psa 35:12; Psa 38:20; Gen 44:4; Pro 17:13; Joh 15:19-24; 2Co 12:15.

Verse 6 appeals to God to set a wicked man over the enemy, with judicial powers to execute retribution, judgment, because of his former official oppression of David and of the innocent. Thus Pilate, who condemned Jesus, was himself forced by the Samaritans to go to Rome to answer charges. There Eusebius relates, that in A.D. 36, Pilate committed suicide. So Satan stands at the right hand of every wicked person, to incite him against truth and right, as he shall do, even with the Antichrist to bring him to his doom. Satan shall thereafter himself be cast into hell forever, as the adversary of God and man, 1Jn 2:13-14; 1Jn 3:8; 1Jn 3:12; 1Jn 3:18; Act 1:20; 2Th 2:3; 2Th 2:8. See also 1Pe 5:8; Rev 12:9-10; Rev 20:2-3. He too is the prince of the power of the air, who shall be cast down, Eph 2:2; Mat 4:3; Mat 4:5; Mat 4:10.

Verse 7 asks God to let David’s chief enemy be judged, condemned, and to let his prayer be considered as sin, because of his wicked ways, his betraying Israel “without a cause.,” v.3; For prayer without repentance and faith is sin, Isa 1:15; Psa 66:18; Pro 28:9; Pro 15:29.

Verse 8 appeals “let his days be few (limited or cut off); and let another take his office,” or charge, that he had gotten by lying treachery; This was not only an experience of David but also of Jesus with Judas Iscariot, Act 1:20; Psalms 55; Psalms 23; He abused his trust; Another took his office, Act 1:24; Act 1:26.

Verses 9,10 cell on God to cause this treacherous, lying traitor to be brought to a shortened death, leaving children fatherless, and a widow behind. It is added “let the children exist as continued vagabonds (wanderers, drifters) and beg;” The imprecatory judgment adds, “let them seek their bread also out of desolate (barren) places,” as forewarned, Exo 20:4-5; Job 27:14; Pro 6:11; 1Sa 2:8; Pro 20:4; Deu 28:48; Job 15:34; Psa 59:11; Psa 37:25.

Verses 11,12 are an imprecatory plea of David for God to withdraw His mercy from his oppressing enemy, so that the extortioner (Satan) may steal all he has and strangers may spoil all his labors. He adds, “Let there be (exist) none to extend mercy to him; Neither let there be any to favor his fatherless,” (orphaned) children, as a just, lawful judgment for his wickedness, Deu 28:39; Neh 5:7; Job 27:15; Psa 137:9; Psa 36:10; Psa 135:5.

Verses 13,14 further appeal to God to cut off (utterly destroy) the posterity of David’s treacherous enemy. And blot out the name of the following generation, as provided in the Law, Deu 9:14; Job 22:16; Pro 10:7; See also Deu 25:19; Deu 29:20; 1Sa 2:31; 1Sa 2:33; 1Sa 3:13; 2Ki 10:10-11; Isa 14:20; Isa 14:22.
Verse 14 adds a plea for God to remember no more in mercy the iniquity of the fathers of his enemies, and to blot not out the sin of his enemy’s mother; But send harsh judgment, without mercy, upon them all, Exo 20:5; Neh 4:5; Jer 18:23; Isa 63:10; Lev 26:30; 2Sa 3:29; Mat 23:31.

Verses 15,16 call for continual judgment from the Lord upon his enemies, that their memory might be forgotten, go without any memorial in all the earth, Job 10:14; Job 18:17; Deu 32:26; Ecc 6:4. For his throne usurping treacherous enemy had not remembered to show mercy but grievously persecuted the poor and needy and slain those with a broken heart, or spirit, in a bloodthirsty manner, Psa 69:26; Psa 35:15.

Verses 17,18 ask that because this cruel, treacherous, throne seeking enemy of David loved cursing, clothing himself with it like a garment; And as he did not take any pleasure in blessing, let no blessing come upon him, but let a blanket of curse come into his bowels like water, and into his bones like oil, to make his belly swell and rot, Num 5:22; Num 5:24; Num 5:27; 2Ki 1:10; Ecc 7:22; Let his “chickens come home to roost,” is the plea, Eze 35:6; Psa 35:8; Psa 73:6; Zec 3:3.

Verses 19,20 exhort the Lord to let this harsh judgment be like a garment, covering the whole body of his enemy, held tightly in place by a girdle, continually or permanently, as the just reward or retribution against David’s adversaries who spoke lying words against his soul, v.2; Isa 11:5; Jer 13:1; Jer 13:11.

Verse 21 exhorts the Lord , however, to deliver David, God’s king in Israel, for His name’s sake, for the integrity of His covenant character’s sake, in Israel, anal before the earth; He added, “Because thy mercy is good, deliver thou me, “Psa 119:124; Jer 14:7; Psa 69:16.

Verse 22-24 describe David’s forlorn, grieving condition as poor, needy, with a wounded heart within himself, with grief, as described Psa 40:17; Psa 45:4. He added that he was gone like a declining shadow, Psa 102:11; and tossed up and down like a locust in the wind, till all are swept away, Exo 10:19; Joe 2:20; Nah 3:17.
Verse 24 adds his knees had become weak Through fasting, not voluntarily, but caused by such heavy grief that he could not eat, so that his flesh was pale, without any oily, healthy appearance, Heb 12:12; Psa 35:13; Psa 69:10.

Verse 25 relates that David’s appearance became an object of reproach, derision, and scorn before his enemies, so that they “shaked their heads,” as if it was all over with him, he was beyond hope of recovery, and he was ruined beyond recovery, Psa 22:6-7; Psa 31:11; Isa 37:22; Mat 27:39; Job 16:4; Job 30:1; Luk 6:22.

Verses 26,27 are a Davidic plea for the Lord to help, show mercy, and come to his rescue to liberate him, that his enemies might recognize that the Living Lord God had done it, by the hand of His own power, 1Ch 16:35; Deu 4:21; Exo 6:7; Deu 5:15; Psa 59:13.

Verses 28,29 plead the Lord to let his enemies curse, but let the Lord bless him personally, that as God’s servant he might rejoice, even in the face of his cursing enemies, while they were caused to be ashamed, Num 22:12; 2Sa 16:11-12. See also Isa 65:14; Jer 31:7; Jas 5:13. He asks further that God may let his adversaries be clothed with shame and covered with their own confusion, “as with a mantle,” completely covered from head to foot, Psa 27:12; Psa 54:3; Psa 71:13. See also Psa 25:3; Gen 3:10; Gen 11:8.

Verse 30 relates David’s resolve to greatly praise the Lord, with his mouth, “among the multitude,” publicly, before the masses, Psa 7:17; Psa 69:30; Psa 22:22; 2Ch 5:13; Psa 40:9.

Verse 31 concludes that the Lord will stand at the right hand (available in power) to save the poor, oppressed, and righteous, from those who condemn them, as certified 2Ch 16:9; Job 5:15; Psa 140:12; 1Sa 17:37. This is why Jesus sits as our advocate at the right hand of the Father, 1Jn 2:1-2; Heb 7:25; Psa 16:8; Psa 110:5; Psa 121:5.

Fuente: Garner-Howes Baptist Commentary

1 O God of my praise! be not silent In these words, which may be considered as an introduction to the psalm, David declares that he neither could find nor would desire any other than God to stand forward in vindication of the integrity of his heart. For in denominating him the God of his praise, he intrusts to him the vindication of his innocence, in the face of the calumnies by which he was all but universally assailed. Some are of opinion that this clause is to be understood as referring to David’s having actually declared that he himself was the publisher of God’s praises; but the scope of the passage is opposed to such an interpretation; for we find David appealing to the judgment of God against the unjust and cruel hatred to which he was subjected in the world. There is in the words an implied contrast, because, when calumny is rampant, innocence is duly and properly estimated by none but God only. The meaning of the passage is this: Lord, although I may be regarded as the vilest of the vile, and exposed to the reproach of the world, yet thou wilt maintain the uprightness of my character, and on this account thou wilt also set forth my praise. (295) This interpretation corresponds well with that which is immediately subjoined, be not silent For when we are overwhelmed by the aspersions of the wicked, it would surely be improper on the part of God, who is the witness of our innocence, to remain silent. At the same time, what I formerly stated must not be forgotten, that while David mourns over the injuries which he in particular was suffering, yet, in his own person, he represented Christ, and the whole body of his Church. From this we are taught, when we are subjected to every species of indignity by men, to repose with perfect confidence under the protection of God alone. No man, however, can, with sincerity of heart, surrender himself entirely into the hand of God, except he has first formed the resolution of treating with contempt the reproaches of the world, and is also fully persuaded that he has God as the defender of his cause.

(295) The Septuagint and Vulgate attach the same meaning to the Psalmist’s prayer. The reading of the former being, Ω Θεὸς τὴν αἴνεσίν μου μὴ παρασιωπήσης, and that of the latter, “ Deus, laudem meam ne tacueris,” O God ! be not silent of my praise. The phrase, as it stands in the Hebrew text, is, however, capable of a double signification; for it may refer either to God’s praising David, or to David’s praising God. In the one case, it will intimate that God was the object of his praise; in which sense it is said, Deu 10:21, “He is thy praise, and He is thy God,” and will mean, Be not silent to refuse, neglect not my praising of thee. In the other sense the prayer is, as our author states, Whilst others reproach me, be not silent of my praise, be thou my advocate, plead my causes, proclaim and justify my innocence.

Fuente: Calvin’s Complete Commentary

INTRODUCTION

This, says Perowne, is the last of the Psalms of imprecation, and completes the terrible climax. In the awfulness of its anathemas, the Psalm surpasses everything of the kind in the Old Testament. Who the person was who was thus singled out for execration, it is in vain to conjecture. Those who hold, in accordance with the Inscription, that the Psalm was written by David, suppose that Doeg or Cush, Shimei or Ahithophel, is the object of execration.

In Act. 1:20, St. Peter combines a part of the 8th verse of this Psalm, His office let another take, with words slightly altered from the 25th [Heb. 26th] verse of the 69th Psalm, and applies them to Judas Iscariot. Hence the Psalm has been regarded by the majority of expositors, ancient and modern, as a prophetic and Messianic Psalm. The language has been justified not as the language of David, but as the language of Christ, exercising His office of Judge, or, in so far as He had laid aside that office during His earthly life, calling upon His Father to accomplish the curse. It has been alleged that this is the prophetic foreshadowing of the solemn words, Woe unto that man by whom the Son of Man is betrayed; it were good for that man if he had not been born (Mat. 26:24). The curse, in the words of Chrysostom, is a prophecy in form of a curse.

The strain which such a view compels us to put on much of the language of the Psalm ought to have led long since to its abandonment. Not even the woes denounced by our Lord against the Pharisees can really be compared to the anathemas which are here strung together. Much less is there any pretence for saying that those words, so full of holy sorrow, addressed to the traitor in the Gospels, are merely another expression of the appalling denunciations of the Psalm. But, terrible as these undoubtedly areto be accounted for by the spirit of the Old Dispensation, not to be defended by that of the Newstill let us learn to estimate them aright. This is the natural voice of righteousness persecuted. These are the accents of the martyr, not smarting only with a sense of personal suffering, but feeling acutely, and hating nobly, the triumph of wickedness.

THE PITIABLE, THE COMMENDABLE, AND THE REPREHENSIBLE, IN THE TROUBLED LIFE OF A GODLY MAN

(Psa. 109:1-20)

I. The pitiable in the troubled life of a godly man. The Psalmist is to be commiserated because of the cruel treatment he received at the hands of unprincipled enemies. He complains of their

1. Slander. The mouth of the wicked and the mouth of the deceitful are opened against me; they have spoken against me with a lying tongue. (See Hom. Com. on Psa. 41:5-8; Psa. 101:5.)

No might nor greatness in mortality

Can censure scape; back-wounding calumny
The whitest virtue strikes: what king so strong,
Can tie the gall up in the slanderous tongue?

Shakespeare.

Again

Virtue itself scapes not calumnious strokes.

And again

Be thou as chaste as ice, as pure as snow, thou shalt not escape calumny.

2. Malignity. They compassed me about also with words of hatred, and fought against me without a cause. Hengstenberg says: The words of hatred are malignant accusations. The swords with which they fight are their tongues. The language used in the Psalm refers only to false accusations, not to deeds. Their bitter hostility to the Psalmist was unprovoked. He had given them no cause for it. He had done them no wrong.

3. Ingratitude. He had done them good, and they injured him in return. For my love they are my enemies. And they have rewarded me evil for good, and hatred for my love. This is base and atrocious wickedness, yet David often suffered from such conduct. At the battle of Alma, in September 1854, a wounded Russian was calling piteously for water. Captain Eddington, whose heart was kind and charitable, ran to him, and, stooping, gave him the much-desired beverage. The wounded man revived. The captain ran forward to join his regiment, when the wretch, who had just been restored by his kindness, fired, and shot him who had been his friend in the time of need.

Blow, blow, thou winter wind,
Thou art not so unkind

As mans ingratitude;

Thy tooth is not so keen,
Because thou art not seen,
Although thy breath be rude.

Shakespeare.

Kind and godly men are still exposed to the slander, malignity, and base ingratitude of the wicked. When they suffer from these they should be sustained by the sympathy of all true men. A good man smarting under the unmerited assaults of the wicked should be encouraged and defended by all upright men.

II. The commendable in the troubled life of a godly man. The troubled Psalmist is to be commended because he committed his cause to the Lord in prayer. Notice

1. The object of his prayer. He prayed that God would vindicate him from the slanders of his enemies. Hold not Thy peace. Hengstenberg and Perowne: Be not silent. The desire of the Psalmist was that God would interpose for his help, and so witness for him against his adversaries.

2. The intensity of his prayer. But I give myself unto prayer, lit. I (am) prayer, i.e., one who prays, having recourse to no other means of defence.Perowne. Matthew Henry, Barnes, and others are wrong in representing him as praying continually for his enemies. The spirit which breathes through the Psalm is utterly irreconcilable with such a view. In the most terrible manner he prays against his enemies, not for them. He devoted himself entirely to prayer; his supplications were continuous and absorbing.

3. The ground of his prayer. O God of my praise, i.e., the God whom I praise. This title contains the ground of the prayer. In former times the Lord had given the Psalmist reason to praise Him, and He will now interpose for him, and so give him fresh reason for praise. Hengstenberg: The representation of all that the Lord has already done for us, and the appeal to it, form a sure ground of answer, and a mighty quickening of hope. He cannot be unlike Himself.

For thus committing his cause to God in prayer, the Psalmist is to be commended. His example is well worthy our imitation. Let the good man who is slandered and calumniated by the wicked commit his cause to God, and in due time he shall be amply vindicated.

III. The reprehensible in the troubled life of godly man. Psa. 109:6-20. Various attempts have been made to free the Psalmist from the charge of revengefulness. Some have said that in these verses he speaks as a prophet, and simply declares what would come upon his enemies, and not what he desired concerning them. Others seek to get rid of the difficulty by regarding the Psalm as Messianic, and Christ as the speaker; others by supposing the words to be merely recorded by him as the words of his enemies. We have met with no satisfactory explanation which seeks to exonerate the Psalmist from blame. To us these laboured and strained attempts to exculpate the Psalmist do not seem very creditable to their authors, or in any way necessary. Religious experiences find utterance in the Psalms which are not commendable. In them the poets express their doubts as well as their confidences, their depressions as well as their exultations. Many things are recorded which are also condemned. The Bible faithfully records the defects and sins of the best men. One of the chief elements of the worth of the Psalms is that in them we have a faithful utterance of the varying religious experiences of imperfect yet unquestionably godly men. But it is essential to bear in mind that it is not just to judge David by the principles and spirit of this Christian dispensation. His utterances must be estimated in the light of the Decalogue, not in that of the Sermon on the Mount. But, after we have made every legitimate allowance tending to mitigate the harshness and bitterness of spirit here manifested, still the Poet appears to us here as a beacon, not as a pattern. His spirit and its expressions are to us things not to be imitated, but to be sedulously avoided. Without entering into a detailed exposition of these verses we would call attention to three considerations which they have suggested to us.

1. To pray for the wrath of God on any one is (to say the least) unbecoming in man. A due sense of our own sin and demerit ought effectually to repress such petitions. If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?

2. To pray that even a mans prayer might become sin is much worse than unbecoming. Let his prayer become sin. Perowne: His prayer, not addressed to the human judge for mitigation of the sentence, but here, as always, prayer to God. The criminal, looking in vain for pity or justice at the hands of man, turns in his extremity to God; but even there, at the very fount of mercy, let mercy fail him, let his prayer aggravate his guilt. The utterance of such a wish is the most awful part of the imprecation. That prayer may thus draw down not forgiveness but wrath, see Isa. 1:15; Pro. 15:8; Pro. 21:27; Pro. 28:9. But it is one thing to recognise this as a fact in the Divine government of man, it is another thing to imprecate it.

3. To pray for such curses as are here invoked on the wife and children of an enemy is to us unspeakably dreadful. We shudder as we read Psa. 109:10; Psa. 109:12, and are reminded of the words of Shakspeare:

Oh that the slave had forty thousand lives;
One is too poor, too weak for my revenge!
I would have him nine years a killing.

So unappeasable seems the revenge of the Psalmist. Antoninus well says, The best sort of revenge is not to be like him who did the injury. But David resembled his enemies in this, that they fought against him without a cause, and he invokes the most dreadful injuries upon those who had done him no wrong, because they were related to one who had. Let good men as they read this portion of the Psalm take warning. The holiest of men in the present state may be tempted into the manifestation of a most unbecoming and sinful spirit. There is a revenge which is noble and God-like. Let us greet our enemies with it. If thine enemy hunger, feed him, &c. (Rom. 12:20-21).

COMPLAINT, PRAYER, AND CONFIDENCE

(Psa. 109:21-31)

In this portion of the Psalm we have

I. A mournful complaint. The Poet complains of

1. Mental distress. I am poor and needy, and my heart is wounded within me. He was miserable and in need of help. His troubles had pierced his heart as with a sword. It is trying to be troubled in our circumstances, or to be afflicted in body, but the sorest trials are those of the heart. The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

2. Physical exhaustion. My knees are weak through fasting, and my flesh faileth of fatness. Or it may be rendered, hath fallen away from fat.Perowne. The fasting spoken of is probably that of penitence, because of sin; or humiliation, because of suffering. It was a voluntary, not a compulsory fasting. By reason of this the Poets strength had failed. The knee joints no longer afforded him firm support, and his body was wasting to mere skin and bones.

3. Approach to death. I am gone like the shadow when it declineth; I am tossed up and down as the locust. Henstenberg: I must go hence like the shadow when it declineth, I am carried away like the locust. Perowne: As a shadow, when it lengtheneth, am I gone hence, I have been driven away as the locust. As the lengthening shadows of evening show the near approach of night, so the afflictions of the Psalmist seemed to indicate his learness to death and the grave. The Poet gives special prominence to the irresistibleness of his approach to death. He says literally, I am made to go hence. And as the locusts are seized and carried away by the wind, being powerless against its force, so he was being urged towards the gates of death by a force which he was unable to resist.

4. The reproach of his enemies. I became also a reproach unto them, they looked upon me, they shaked their heads. The wicked reviled the Poet as a bad man, and shook their heads in insult and mockery. Or it may be, as Henstenberg says, that they shook the head to express the desperateness of the Poet, saying by the movement, It is all over with him.

Such is the mournful complaint of the Psalmist. It is sometimes a relief to express our afflictions and griefs to God. It lightens the burden of the heart, &c. This is especially so when complaint is followed by prayer.

II. An earnest prayer. Consider here

1. The objects sought in his prayer. The Psalmist petitions God for

(1) Salvation from his afflictions. Deliver Thou me. Help me, O Lord my God; O save me according to Thy mercy. He seeks support from God in his trouble, and deliverance from his trouble. The Lord can turn the shadow of the darkest night into the light of joyous day.

(2) Vindication from reproach. That they may know that this is Thy hand, that Thou, Lord, hast done it. In the view of the Psalmist, if the interposition he sought from God were granted unto him, it would completely silence the reproaches of his enemies.

(3) Confusion for his enemies. When they arise, let them be ashamed, let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle. Baffle their dark designs, and clothe them with shame from head to foot.

2. The pleas by which he urges his prayer. Do Thou for me, O God the Lord, for Thy names sake; because Thy mercy is good, deliver Thou me. O save me according to Thy mercy. The grace of God is the grand plea of the Psalmist. He urges his petition not on the ground of his own merit, but of Gods mercy. This he sets forth

(1) As the reason of salvation. Do Thou for me, for Thy names sake; because Thy mercy is good, &c. The originating cause of salvation is the infinite generosity of God.

(2) As the measure of salvation. Save me according to Thy mercy. The salvation that is measured by the infinite grace of God will be gloriously complete. The pleas urged by the Psalmist () Indicate confidence in God. () Honour God. () Are mighty with God. We shall do well to imitate them.

III. An encouraging confidence. The Poet expresses

1. An assurance of salvation from God. For He shall stand at the right hand of the poor, to save him from those that condemn his soul. He shall stand at the right hand of His afflicted people, to plead their cause against those who would unjustly judge them, and to deliver them. Take heart, ye tried and true, ye suffering and godly souls, for your Deliverer is mighty and your salvation sure.

2. A determination to offer praise to God. I will greatly praise the Lord with my mouth, yea, I will praise Him among the multitude. He resolves that he will offer praise, and that it shall be

(1) Hearty. I will greatly praise the Lord.

(2) Expressed. With my mouth.

(3) Public. Among the multitude.

Awake, my soul! not only passive praise
Thou owest! not alone these swelling tears,
Mute thanks and secret ecstasy! awake,
Voice of sweet song! awake, my heart,

awake!Coleridge.

A PATTERN PRAYER

(Psa. 109:21. But do Thou for me, O God the Lord, for Thy names sake.)

This is a brief yet a model prayer for a good man.

I. It is true in its direction. It is addressed to God the Lord. There is but One all-sufficient being to whom we can address our prayers. Think what is requisite to be able to answer prayer at all timesinfinite intelligence, unlimited goodness, universal sovereignty, &c. The petition of the Psalmist indicates his belief that he was approaching such a being; if he could but secure the help of God, he would leave everything else to Him. He could do so only in approaching a being of whose perfection he had no doubt. Only the Lord God can hear and answer prayer.

II. It is personal in its aim. Do Thou for me. Mans first business is to secure the blessing of God for himself. We should not keep the vineyard of another and neglect our own. We should not attempt to lead others unto Jesus Christ until we know Him as our own Saviour. Unless we are assured of the Divine blessing, we should seek it first for ourselves, and then for others. This is not selfish, but benevolent. Show this.

III. It is submissive in its spirit. The Psalmist leaves everything to God, only praying that His interposition may be for him. He leaves the manner of the interposition to God. God delivers His people by different methods; sometimes by removal of their afflictions, and sometimes by increase of their strength. He blesses His people by different means; sometimes by adversity, and sometimes by prosperity. The wise and good man leaves the means and the manner of the blessing to God. He leaves the time also to God. Now or in the future, early or late, as may seem good unto Him. This submission is both wise and pious.

IV. It is powerful in its place. For Thy names sake. The name represents the character of God. The honour of the Divine name is bound up with His treatment of His people. If any one trusting in God were to perish the glory of His name would be sullied. This is a plea which prevails with God.

This prayer is suitable for all occasions; it is brief and comprehensive. And if it is answered in our experience, we shall have all, and abound.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 109

DESCRIPTIVE TITLE

David, Rehearsing how His Enemies have Cursed him, Refers his Cause to Jehovah.

ANALYSIS

Stanza I., Psa. 109:1-5, The Psalmist Entreats Jehovah to speak up for him against his Accusers, of whose Groundless Hatred he Complains. Stanzas II.-VI., Psa. 109:6-15, He Records, at length, his Enemies Imprecations; and, Stanza VII., Psa. 109:16-19, Their False Accusations, regarding these as Permitted by Jehovah, In Stanzas VIII-XII., Psa. 109:21-31, the Psalmist prays for rescue from Troubles inflicted by Jehovahs Own Hand, for which he Promises to Render Public Thanks.

(Lm.) By DavidPsalm.

1

O God of my praise do not be silent:

2

For the mouth of a lawless one and a mouth of deceit against me are open,

They have spoken with me with a tongue that is false;

3

And with words of hatred have they compassed me about,

and have made war upon me without cause:

4

For my love they accuse me though I am all prayer,[505]

[505] So Del. But I am (given unto) prayerDr. But I (give myself unto) prayerPer. And cp. Psa. 109:7.

5

Yea they have returned[506] unto me evil for good, and hatred for my love [saying:]

[506] So it shd. be (w. Syr.)Gn.

6

Set in charge over him a lawless one,

and let an accuser take his stand at his right hand:

7

When he judged let him go forth condemned,

and his prayer become sin.[507]

[507] And let the decision of his case be his guilt.Br.

8

Let his days become few,

His oversight let another take:

9

Let his children become fatherless,

and his wife a widow.

10

And let his children wander and beg,

and be driven out[508] of their desolate homes:

[508] So it shd be. (w. Sep. and Vul.)Gn. And so O.G., Br.

11

Let the creditor strike in at all that he hath,

and strangers prey upon his toil.

12

Let him have none to prolong kindness,

and be there none to be gracious unto his fatherless children:

13

Let his posterity[509] be for cutting off,

[509] Or: latter end.

In a[510] generation let his[511] name be wiped out.

[510] M.T.: another. Sep. and Vul.: one.
[511] Some cod. (w. Sep. and Vul.)Gn. M.T.: their.

14

Remembered be the iniquity of his fathers unto Jehovah,

and the sin of his motherlet it not be wiped out:

15

Let them be in the sight of Jehovah continually,

that he may cut off out of the earth their memory.

16

Because he remembered not to do a kindness,

but pursued the man who was humbled and needy,
and the downhearted was ready to slay outright,

17

And loved cursing and so it hath come upon him,

and delighted not in blessing, and so it hath gone far from him,

18

And clothed himself with cursing as his outer garment

and so it hath entered like water into his inward parts,
and like oil into his bones

19

Be it his, as a garment he wrappeth around him,

and for the girdle he at all times girdeth on.

20

This is the recompense of mine accusers from Jehovah,

and of them who are bespeaking calamity upon my soul.[512]

[512] Cp. Psa. 105:18 (note).

21

But thou Jehovah Sovereign Lord deal effectually with me for the sake of thy name;

because good is thy kindness O rescue me;

22

For humbled and needy am I,

and my heart is wounded within me.

23

As a shadow when it stretcheth out have I vanished,

I am shaken out like a locust:[513]

[513] I am shaken when the light grows strongerBr.

24

My knees totter from fasting,

and my flesh hath become lean after fatness;[514]

[514] And my flesh without oil is as one hasting away.Br.

25

And I have become a reproach to them,

they see me they shake their head.

26

Help me Jehovah my God,

save me according to thy kindness:

27

That they may know that thine own hand is this,

Thou Jehovah hast done it.

28

They will curse but thou wilt bless,

mine assailants will be put to shame but thy servant will rejoice:

29

Mine accusers will be clothed with confusion,

and will wrap about them as a cloak their own shame.

30

I will give great thanks[515] unto Jehovah with my mouth,

[515] So Dr., after P.B.V.

Yea amidst multitudes will I praise him;

31

Because he taketh his stand at the right hand of the needy,

to save [him] from them who would judge his soul.

(Nm.)

PARAPHRASE

Psalms 109

O God of my praise, dont stand silent and aloof
2 While the wicked slander me and tell their lies.
3 They have no reason to hate and fight me, yet they do!
4 I love them, but even while I am praying for them, they are trying to destroy me.
5 They return evil for good, and hatred for love!

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6 Show him how it feels![516] Let lies be told about him, and bring him to court before an unfair judge.

[516] Implied,

7 When his case is called for judgment, let him be pronounced guilty! Count his prayers as sins!
8 Let his years be few and brief; let others step forward to replace him.
9, 10 May his children become fatherless and his wife a widow, and be evicted from the ruins of their home.
11 May creditors seize his entire estate and strangers take all he has earned.
12, 13 Let no one be kind to him; let no one pity his fatherless children. May they die. May his family name be blotted out in a single generation.
14 Punish the sins of his father and mother. Dont overlook them.
15 Think constantly about the evil things he has done, and cut off his name from the memory of man.
16 For he refused all kindness to others, and persecuted those in need, and hounded brokenhearted ones to death.
17 He loved to curse others; now You curse him. He never blessed others; now dont You bless him.
18 Cursing is as much a part of him as his clothing, or as the water he drinks, or the rich food he eats!
19 Now may those curses return and cling to him like his clothing or his belt.
20 This is the Lords punishment upon my enemies who tell lies about me and threaten me with death.

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21 But as for me, O Lord, deal with me as Your child, as one who bears Your name! Because You are so kind, O Lord, deliver me.
22, 23 I am slipping down the hill to death; I am shaken off from life as easily as a man brushes a grasshopper from his arm.
24 My knees are weak from fasting and I am skin and bones.
25 I am a symbol of failure to all mankind; when they see me they shake their heads.
26 Help me, O Lord my God! Save me because You are loving and kind.
27 Do it publicly, so all will see that You Yourself have done it.
28 Then let them curse me if they likeI wont mind that if You are blessing me! For then all their efforts to destroy me will fail, and I shall go right on rejoicing!
29 Make them fail in everything they do. Clothe them with disgrace.
30 But I will give repeated thanks to the Lord, praising Him to everyone.
31 For He stands beside the poor and hungry to save them from their enemies.

EXPOSITION

The key which opens this psalm to general edification is the perception that its long string of curses are those of Davids enemies and not his own. The considerations which lead to this conclusion are the following:(1) The sudden and sustained change from the plural of Psa. 109:1-5 (they) to the singular of Psa. 109:6-19 (he, his, him); the former referring to Davids enemies, the latter referring to David himself on his accusers false tongue. (2) The fierce and sweeping vindictiveness which piles up imprecations against father, mother, wife, children, possessions and memory in a manner unexampled in any other utterance attributable to David. (3) The similarity of tone between the verses which lead up to the cursing and those which follow after ita tone of humble and prayerful trust in Jehovah, whose effectual working is not only strongly urged but patiently awaited: suggesting how unlikely it is that the cursing of the middle of the psalm proceeds from the same mind as the dignified predictions of its close. (4) The devotion to prayer claimed by the psalmist in Psa. 109:4 as making his enemies hatred without excuse, seems to be hurled back by his enemies in mockery in Psa. 109:7. (5) The recompense of Psa. 109:20 seems like a resumption of the return of evil for good mentioned in Psa. 109:5; as much as to say: Thisthe long string of cursesis how they recompense me for my past kindness; the allusion taking on a striking verisimilitude when the known kindness of David for the house of Saul is recalled, and when we think how easily Shimei the Benjamite might in his bitterness have exaggerated some oversight on Davids part to shew his wonted kindness to some member of Sauls family: the addition from Jehovah in Psa. 109:20, being a recognition such as we have in 2Sa. 16:5-13, that Davids enemies had been permitted by Jehovah to do him this wrong, leaving the wrong remaining as wrong, the cursing being still theirs and not his. (6) On the background of his enemies cursing there is something peculiarly lifelike and pathetic in the unrestrained prayer which he pours out before Jehovah as to his whole position: his position, as he is driven from Jerusalem, is indeed desperate, and he may well pray for rescue; he is poor and needy, and will soon be glad to accept of hospitality from one of his subjects; his heart was wounded within him, as well it might, with memories of Uriah and Bathsheba recalled, the revolt of Absalom staring him in the face, and now the cursing of Shimei to add bitterness to his cup. These verses, 2025, compel us to think of Davids journey up the slope of Mt. Olivet. Then there is the distinct recognition of Divine chastisement, lying behind the cursing (Psa. 109:27) and as we read on, They will curse, but thou wilt bless, we feel certain that the lips that utter these words of resignation are not the same as those which have just been cursing so very fiercely.

QUESTIONS FOR DISCUSSION

1.

There is a key which opens this psalm to general edification. What is it?

2.

Give and discuss at least two of the reasons given for attributing the curses to Davids enemies.

3.

What circumstance in Davids life best fits this psalm?

Fuente: College Press Bible Study Textbook Series

(1) God of my praise.That is, God to whom as covenant God it was a privilege to make tehillah. (See Deu. 10:20-21, where Jehovah is said to be the praise of those who swear by His name. Comp. also Psa. 106:2-3, and Note, and Psa. 33:1. Perhaps God of my glory or boast would more nearly give the force of the original. The psalmist prays that Jehovahs silence may not make his confident glorifying in the covenant promises vain.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. Hold not thy peace Be not a silent witness of my wrongs.

God of my praise Taken in the genitive, for the object of “my praise,” the fundamental passage is Deu 10:21. Compare Jer 17:14. But the Septuagint and Vulgate read the whole line, “O God, pass not over my praise in silence.” Do not omit to speak in my praise while others slander me. This would accord with Psa 109:2, but the former is to be preferred.

Fuente: Whedon’s Commentary on the Old and New Testaments

Psalms 109

Psa 109:5  And they have rewarded me evil for good, and hatred for my love.

Psa 109:5 Scripture References – Note:

Pro 17:13, “Whoso rewardeth evil for good, evil shall not depart from his house.”

Psa 109:6  Set thou a wicked man over him: and let Satan stand at his right hand.

Psa 109:6 Word Study on “Satan” Strong says the Hebrew word “Satan” ( ) (H7854) means, “an opponent, an adversary, Satan,” and it comes from the verb ( ) (H7853), which means, “to attack,” or figuratively, “to accuse.”

In the Old Testament, this word is used when Satan stood up against Israel (1Ch 21:1), throughout the first two chapters of the book of Job (Job 1:6), Psa 109:6, and in the vision of Zechariah (Zec 3:1-2).

1Ch 21:1, “And Satan stood up against Israel, and provoked David to number Israel.”

Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.”

Zec 3:1-2, “And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. And the LORD said unto Satan , The LORD rebuke thee, O Satan ; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?”

Psa 109:8  Let his days be few; and let another take his office.

Psa 109:8 Old Testament Quotes in the New Testament – Psa 109:8 is quoted by Peter in Act 1:20 referring to Judas Iscariot.

Act 1:20, “For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take .”

Psa 109:25  I became also a reproach unto them: when they looked upon me they shaked their heads.

Psa 109:25 “when they looked upon me they shaked their heads” Comments – Psa 109:25 was fulfilled on the Cross, when Jesus was reviled by those who watched His crucifixion (Mat 27:39).

Mat 27:39, “And they that passed by reviled him, wagging their heads,”

Fuente: Everett’s Study Notes on the Holy Scriptures

Lament of the Righteous Against Traitors and Enemies.

To the chief musician, for use in the liturgical part of worship, a psalm of David, in which he indeed may have reference to conditions of his own time, in his relation to Doeg, to Ahithophel, or to Shimei, but which at the same time is prophetical and typical of the relation in which Christ stood to the Jews and especially to Judas Iscariot, who betrayed Him. This is evident from the remarks of Peter at the election of Matthias, Act 1:16-20.

v. 1. Hold not Thy peace, as if God’s silence were an indication of His indifference, O God of my praise, the object of his praise, of whose help he was so sure that he could proclaim His glory even in advance;

v. 2. for the mouth of the wicked and the mouth of the deceitful, literally, “of deceit,” said in an emphatic statement, are opened, that is, have the enemies opened, against me, as though in an effort to discredit him in court; they have spoken against me with a lying tongue, literally, “with a tongue of lies or falsehood,” since their entire being was wrapped up in lying, since they knew nothing else.

v. 3. They compassed me about also, coming against him from all sides, with words of hatred, and fought against me without a cause, without his having given provocation to them.

v. 4. For my love, that is, in return for all the love which he has shown them, they are my adversaries; but I give myself unto prayer, literally, “I am prayer,” that is, he gives forth his whole being in prayer, placing himself in the care of God in absolute trust.

v. 5. And they have rewarded me evil for good, which he, on his part, showed toward them in all his dealings, and hatred for my love. Having thus set forth the wickedness of the adversaries, David singles out one of them, the type of Judas Iscariot, asking the Lord to punish him as he deserved.

v. 6. Set Thou a wicked man over him, a power of punishment, an executioner, to drag him to judgment, and let Satan, in this case practically as the servant of God in carrying out the punishment fixed by Him, stand at his right hand, the usual position of the accusing witness. The court scene is further pictured.

v. 7. When he shall be judged, let him be condemned, and let his prayer become sin, since it was not the crying of a penitent sinner, but of one in the depths of blasphemous despair. We are here reminded of the cry of Judas Iscariot: “I have sinned in that I have betrayed the innocent blood,” Mat 27:4.

v. 8. Let his days be few, his life coming to an end before the time normally set for its length; and let another take his office, this statement being directly applied by Peter to the apostleship lost by Judas Iscariot, Act 1:20.

v. 9. Let his children be fatherless, orphaned by his violent death, and his wife a widow, his family sharing in the punishment of his guilt.

v. 10. Let his children, who evidently followed their father in his wickedness, be continually vagabonds, wandering vagrants, and beg; let them seek their bread also out of their desolate places, prowling about at a distance from their ruined home.

v. 11. Let the extortioner, the heartless creditor, catch all that he hath, as in a net or snare; and let the strangers spoil his labor, making that their plunder or booty over which he toiled with so much work.

v. 12. Let there be none to extend mercy unto him, showing love to his children; neither let there be any to favor his fatherless children.

v. 13. Let his posterity be cut off, by exterminating his family; and in the generation following, in the second generation, let their name be blotted out, so annihilated that not even a remembrance would be left.

v. 14. Let the iniquity of his fathers be remembered with the Lord, and let not the sin of his mother be blotted out.

v. 15. Let them be before the Lord continually, the iniquities of the father being unforgotten and unforgiven by the Lord, that He may cut off the memory of them from the earth, to the everlasting disgrace of the entire family, all of whose members, on account of their own wickedness, are burdened also with the guilt of their forbears,

v. 16. because that he, the chief and representative enemy, remembered not to show mercy, but persecuted the poor and needy man, one who was already bowed down with suffering, that he might even slay the broken in heart. The Messianic character of this passage is seen from the corresponding section of Psalms 69, especially vv. 20-29.

v. 17. As he loved cursing, so let it come unto him, it struck him with full force when he, in despair, took his own life; as he delighted not in blessing, so let it be far from him. His fate was the result of his own choice, made in spite of better knowledge and repeated warnings.

v. 18. As he clothed himself with cursing, as one wrapping himself closely in it, happy in feeling it all about himself, like as with his garment, so let it come into his bowels like water, the curse penetrating into the innermost parts of his body, and like oil into his bones, saturating everything and bringing condemnation and punishment upon him.

v. 19. Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually. All these imprecations are now summarized.

v. 20. Let this be the reward, the well-deserved punishment, of mine adversaries from the Lord, and of them that speak evil against my soul, in repaying the love shown them with enmity in word and deed. They have brought the curse and punishment upon themselves, they have chosen the evil. The inspired singer now turns to lament and prayer.

v. 21. But do Thou for me, O God the Lord, taking his part, showing him blessings, for Thy name’s sake; because Thy mercy, the grace of Jehovah, the God of salvation, is good, the source and foundation of all true spiritual blessings, deliver Thou me.

v. 22. For I am poor and needy, this being particularly descriptive of the Messiah in His suffering as our Substitute, and My heart is wounded within Me, as when He Himself complained that His soul was exceeding sorrowful, even unto death, Mat 26:38.

v. 23. I am gone like the shadow when it declineth, toward evening, just before it is swallowed up by darkness; I am tossed up and down as the locust, driven away like grasshoppers before the wind, Exo 10:19.

v. 24. My knees are weak through fasting, His deep grief causing Him to loath all food; and My flesh faileth of fatness, emaciation following deep and sustained sorrow.

v. 25. I became also a reproach unto them, Psa 69:11-12; Mat 27:39-44; when they looked upon Me, they shaked their heads.

v. 26. Help Me, O Lord, My God, the Messiah’s own prayer being recorded here as in Psalms 22, 69; O save Me according to Thy mercy,

v. 27. that they, the enemies, may know that this is Thy hand, that Thou, Lord, hast done it, His deliverance thus resulting in the glorification of Jehovah.

v. 28. Let them curse, in a vain attempt to bring evil upon the Lord’s servant, but bless Thou, since God’s blessing more than offsets any curse on the part of men; when they arise, in order to carry out their evil designs, let them be ashamed; but let Thy Servant rejoice, knowing that the end of His suffering is near.

v. 29. Let Mine adversaries be clothed with shame, on account of the fact that their evil plans miscarried, and let then cover themselves with their own confusion, as with a mantle, with the disgrace which their evil deeds brought upon them.

v. 30. I will greatly praise the Lord with My mouth, for the deliverance which is bound to come; yea, I will praise Him among the multitude, in the midst of His congregation

v. 31. For He shall stand at the right hand of the poor, to wage war in His behalf, to save Him from those that condemn His soul. Thus God, the righteous Judge, would eventually pronounce the sentence of justification upon His Servant. Cf Isa 53:8.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE title of this psalm”To the chief musician, a psalm of David”is thought to be not inappropriate. We may have here David’s own appeal to God against his persecutors, and especially against a chief persecutor, who may be Saul, or Doeg, or Ahithophel, or Shimei. The psalm opens with mingled complaint and prayer. The adversaries are spoken of in the plural (Psa 109:2-5). They have abused and maligned the writer, have returned evil for the good that he has sought to do them, and given him hatred for his love (Psa 109:5). The psalmist, in return, utters against them, or rather against his chief persecutor, a series of male dictions (Psa 109:6-15) which constitute a standing difficulty to all biblical apologists. They are certainly entirely alien to the Christian, though not perhaps to the Jewish spirit. It is impossible to read or re hearse them without pain. The attempt made to explain them as the utterances of David’s adversaries (Kennicott, Mendelssohn, Westcott) is unsatisfactory. We must admit that they are the psalmist’s own anathemas, and judge them from this standpoint (see the comment on Psa 109:6-15). They are followed by an analysis of the evil tern-per in the adversaries which has led them into their evil courses (Psa 109:15-20). The psalmist then turns to God in prayer, on-treating his help, and setting forth his own necessities (Psa 109:21-29). Finally, he winds up with a short burst of praise, since he is confident that his prayer is heard, and that he will be delivered from his persecutors (Psa 109:30, Psa 109:31).

Psa 109:1-5

The initial prayer and complaint. The prayer occupies one verse only (Psa 109:1); the complaint four verses (Psa 109:2-5).

Psa 109:1

Hold not thy peace, O God of my praise (comp. Psa 28:1; Psa 35:22; Psa 39:12). If God makes no sign when men arc grievously persecuted, he seems to be indifferent to their sufferings. Surely he will not thus treat one who praises him continually (Psa 22:26; Psa 71:6).

Psa 109:2

For the mouth of the wicked and the mouth of the deceitful; literally, of deceitthe abstract for the concrete. Are opened against me; literally, hare they opened upon me (Kay, Cheyne, Revised Version). They have spoken against ms with a lying tongue (comp. Psa 27:12; Psa 35:11). Calumny and misrepresentation are ever the portion of the children of God. David was calumniated by Saul (1Sa 22:7-13), by Absalom (2Sa 15:3, 2Sa 15:4), by Shimei (2Sa 16:8), and others. One more perfect than David was even more calumniated (Mat 11:19; Mat 12:24; Mat 26:61; Luk 23:2, etc.).

Psa 109:3

They compassed me about also with words of hatred. The hatred of the wicked for the good is a plain fact of history, and quite indisputable. “Words of hatred” are less patent, since they are often restrained from prudential considerations. But sometimes free vent is given to them (see 2Sa 16:5-8). And fought against me without a cause (comp. Psa 35:7, Psa 35:19; Psa 69:4; Psa 119:161). Saul’s hatred towards David was markedly of this characterun-provoked by either act or word from its object.

Psa 109:4

For my love they are my adversaries. The tenderness and kindness of the good towards wicked men does not soften them. Rather it provokes them to greater hostility. This was seen clearly in the instance of Saul. But I give myself unto prayer; literally, but I prayer; i.e. “but I am wholly prayer,” “I do nothing during their attacks on me but pray for them.”

Psa 109:5

And they have rewarded ms evil for good, and hatred for my love; or, “thus they rewarded me.” The verse is a corollary from what has gone before, not anything additional.

Psa 109:6-15

The imprecatory portion of the psalm now begins. It is no doubt true to say, with Tholuck, that “no passion is discernible in the imprecations, dreadful as they are.” Clearly the writer is not moved by personal feelings of hostility, but by a spirit of justice, and an intense abhorrence of sin. He delivers a calm judicial sentence. Still, the spirit of Christian love must ever shrink from such utterances, which belong to an earlier and less perfect dispensation (comp. Luk 9:51-56).

Psa 109:6

Set thou a wicked man over him; i.e. to judge him (see Psa 109:7). A persecutor deserves to be himself persecuted, an oppressor to be himself oppressed. “Nec lex justior ulla est, Quam necis artifices arte periresua.” And let Satan stand at his right hand; rather, an adversary, or an accuser. In courts of justice the accuser stood at the accused person’s right hand.

Psa 109:7

When he shall be judged, let him be condemned; literally, let him go forth condemned; Let him quit the court under sentence. And let his prayer become sin. The most terrible of all the imprecations. “Let him even be unable to pray to God acceptably,” and so let any prayer that he offers when he is brought low be an additional sin (comp. Pro 15:8; Pro 28:9; Isa 1:12-15).

Psa 109:8

Let his days be few. There were Divine promises that “bloodthirsty and deceitful men” should not “live out half their days,” which might naturally be regarded as justifying this wish (see Psa 55:23; Pro 10:27; Ecc 7:17). And let another take his office. , LXX. Applied by St. Peter to Judas (Act 1:20).

Psa 109:9

Let his children be fatherless, and his wife a widow. Necessary consequences of his own condemnation to death.

Psa 109:10

Let his children be continually vagabonds, and beg. If it be just that the sins of the fathers be visited upon the children, the psalmist may be regarded as justified in this wish. Still, it is not one that a Christian will readily echo. Let them seek their bread also out of their desolate places. Professor Cheyne corrects into , and translates, “Let them be driven from their desolate houses.”

Psa 109:11

Let the extortioner catch all that he hath; rather, the creditor, or the usurer; i.e. the man from whom he has borrowed money. And let the strangers (rather, let foreigners) spoil his labor; i.e. plunder his lands, carry off his crops, and leave him destitute.

Psa 109:12

Let there be none to extend (literally, continue) mercy unto him. In his need, let none of his neighbors continue to show him mercy and loving-kindness. Let them stand aloof, and remain passive, while punishment overtakes him. Neither let there be any to favor his fatherless children. Let them too be suffered to endure the woes which come naturally upon them (see Psa 109:10) through their father’s fault, without any one thinking it necessary, because they arc fatherless, to show them favor.

Psa 109:13

Let his posterity be cut off. If he have children; let them die without offspring; literally, let them be for extinction. And in the generation following let their name be blotted out. This would be the natural result if the preceding wish were accomplished. The family having come to an end, their very name would be soon forgotten (comp. Job 18:18; Psa 37:28; Pro 10:7).

Psa 109:14

Let the iniquity of his fathers be remembered with the Lord. Let the threatening of Exo 20:5 take effect in his case, and the sins of his forefathers be remembered by God, and visited upon him. And let not the sin of his mother be blotted out; i.e. erased from God’s remembrance. Let it also be visited on him, as Jezebel’s was on her children.

Psa 109:15

Let them be before the Lord continually; i.e. let these sins be present to the mind of God constantly, that he may visit for them constantly, even to the bitter end; and so may cut off the memory of them (i.e. of the original sinners) from the earth (comp. Psa 109:13).

Psa 109:16-20

A portraiture of the wicked man, who was David’s chief adversary at the time, is now given, in explanation, and perhaps in justification, of the numerous and severe anathemas. He was merciless (Psa 109:16), a persecutor of the poor (Psa 109:16), given to cursing (Psa 109:17, Psa 109:18), and one who spoke evil against the innocent (Psa 109:20).

Psa 109:16

Because that he remembered not to show mercy. Saul certainly was a persecutor of this kindimplacable; one whom compassion never touched; who, after he had once become David’s enemy, never under any circumstances showed him mercy. But otherwise the description scarcely seems to point to Saul. But persecuted the poor and needy man (see 1Sa 18:10; 1Sa 19:1, 1Sa 19:10, 1Sa 19:11; 1Sa 20:31; 1Sa 23:8, 1Sa 23:14, 1Sa 23:25; 1Sa 24:2; 1Sa 26:2-20; 1Sa 27:1, etc.). That he might even slay the broken in heart; literally, and the broken in heart (or, yea, the broken in heart) to slay him. It was certainly Saul’s object to slay David (1Sa 18:11; 1Sa 19:1, 1Sa 19:10; 1Sa 20:1, etc.). It was probably also Ahithophel’s (2Sa 17:2).

Psa 109:17

As he loved cursing, so let it come unto him; rather, so it came upon him (Revised Version), or so it shall come upon him (LXX; Cheyne). The one of David’s enemies who “loved cursing” most was Shimei (2Sa 16:5-12). As he de lighted not in blessing, so let it be far from him; rather, so it was, or so it will be, far from him.

Psa 109:18

As he clothed himself with cursing like as with his garment (comp. Psa 10:7; Psa 59:12; Psa 62:4). Extreme malevolence vents itself in curses, which tend to become frequent, and, so to speak, habitual. So let it come; rather, so it cams, or so it will come. Into his bowels like water. Dr. Kay sees here an allusion to the “water of cursing” which was drunk by the woman whose husband taxed her with unfaithfulness (Num 5:22); and so also Hengstenberg. But this is doubtful. Perhaps the mere penetrative power of water is alluded to. See the next clause. And like oil into his bones. The oil, wherewith it was usual to anoint the frame, was believed to penetrate, not only into the tissues, but into the very bones and marrow.

Psa 109:19

Let it be unto him as the garment which covereth him. Let it cling to him both outwardly and inwardlyinwardly, as the penetrating oil; outwardly, as the everyday dress. And for a girdle wherewith he is girded continually. The “girdle” or “waistcloth” was even more inseparable from the wearer than his beged, his “cloak” or “wrap.”

Psa 109:20

Let this be the reward of mine adversaries from the Lord; rather, this is the reward, or the wages. This is what their conduct has earned, and what they have received, or assuredly will receive. And of them that speak evil against my soul (see above, Psa 109:2).

Psa 109:21-29

The psalmist now turns to God in prolonged prayer, setting forth his needs (Psa 109:22-25), and entreating for help (Psa 109:26), deliverance (Psa 109:21), blessing (Psa 109:28), and triumph over his enemies (Psa 109:29).

Psa 109:21

But do thou for me; or, “deal thou with me” (see the Revised Version). O God the Lord; literally, Jehovah the Lord, as in Psa 68:20; Psa 140:7; Psa 141:8; Hab 3:19. For thy Name’s sake; i.e. suitably to thy Nameaccording to thy historically manifested attributes. Because thy mercy is good, deliver thou me. A variant echo of the preceding clause (comp. Psa 69:16).

Psa 109:22

For I am poor and needy (comp. Psa 109:16). David was “poor and needy” both when hunted upon the mountains by Saul, and when forced to flee from Absalom. And my heart is wounded within me. The wound to David’s heart was, on the former occasion, from the malignity of Saul; on the latter, especially from the desertion of his “own familiar friend whom he trusted.”

Psa 109:23

I am gone like the shadow when it declineth; rather, like a shodow (comp. Psa 102:11). When shadows “decline,” they are just about to cease and disappear. I am tossed up and down as the locust; or, “I am carried away”swept off, i.e; or just ready to be swept off, from the face of the earth (see Exo 10:19; Joe 2:20; Nah 3:17).

Psa 109:24

My knees are weak through fasting. I have brought myself down to extreme weakness by penitential fasting for my sins (comp. Psa 35:13; Psa 69:10). And my flesh faileth of fatness; literally, of oil. In my state of mourning and penitence I have abstained from anointing myself (2Sa 14:2), which has still further weakened me.

Psa 109:25

I became (rather, am become) also a reproach unto them; i.e. to my enemies. I am an object of their reproach and scorn. When they looked upon me they shaked their heads. In derision (comp. Psa 22:7; Psa 44:14; Mat 27:39).

Psa 109:26

Help me, O Lord my God. Connect with Psa 109:21. O save me according to thy mercy; i.e. “as thou art wont to show mercy, show mercy now to me.”

Psa 109:27

That they may know that this is thy hand (comp. Psa 59:13). “Deliver me,” prays the psalmist, “in some signal way, so that my enemies may be forced to recognize thy hand in my deliverance, and to confess that thou, Lord, hast done it.”

Psa 109:28

Let them curse, but bless thou; i.e. “Let them curse, if they will. What matters it? Provided only that thou blessest.” When they arise. When they attempt to put their malevolent designs in act. Let them be ashamed; or, “they shall be ashamed” (Revised Version); i.e. they shall fail so utterly, that they shall be covered with shame. But let thy servant rejoice; rather, but thy servant shall rejoice. “Thy servant” is the psalmist himself (comp. Psa 69:17). He will rejoice at their failure, which secures his safety.

Psa 109:29

Let mine adversaries be clothed with shame; rather, my adversaries shall be clothed with shame. “The prayer is now, in conclusion, changed into a confident expectation” (Dean Johnson). And let them (rather, and shall) cover themselves with their own confusion, as with a mantle (comp. Psa 109:18). Instead of the “cursing” with which the wicked delighted to clothe themselves, they shall be forced to wear a covering of shame and confusion of face.

Psa 109:30, Psa 109:31

The psalm terminates with a short burst of praise, the writer feeling assured that his prayer is granted, and that he will shortly triumph over his enemies.

Psa 109:30

I will greatly praise the Lord with my mouth. The expression “greatly praise” does not occur elsewhere in the Psalms. It is indicative of an unusually strong feeling of thankfulness. Yea, I will praise him among the multitude; i.e. in the congregation.

Psa 109:31

For he shall stand at the right hand of the poor. God will always come to the assistance of the poor and needy, when unrighteous men oppress them, and will give them help and deliverance. To save him from those that condemn his soul. The salvation is not always from the death of the body, or there could have been no martyrs; but in all cases it is a deliverance of the soul.

HOMILETICS

Psa 109:1-31

Explanation, warning, encouragement.

This psalm of David contains

I. AN EXPLANATION TO BE SOUGHT. How came these strong imprecations to be used by the servant of the Lord? Are they worthy to find a place in the pages of Holy Scripture? Two things, at least, have to be considered in defense of them.

1. David identifies his own cause with that of God, and therefore his own enemies with God’s. He is animated by the spirit which breathes in the words, “Do not I hate them that hate thee? I hate them with perfect hatred: I count them mine enemies” (Psa 139:21, Psa 139:22). So that his bitterness is not so much personal as public; it is moral indignation rather than individual and personal resentment. He speaks as one who feels that what is said and done against himself is aimed at the cause of Jehovah; there is more of righteousness than rancor in his soul. But if, as may be fairly urged, this does not provide a full explanation, it must be further considered:

2. That David could indulge wishes and take action against his enemies which are impossible to us, without injury to his conscience. He had not sat at the feet of Jesus Christ. He had not read, “Ye have heard that it hath been said, Thou shalt hate thine enemy. But I say unto you, Love your enemies,” etc. (Mat 5:43). He felt that he was well within the limits of the Law, if indeed he was not eagerly and dutifully championing the cause of God and of righteousness, by uttering these maledictions.

II. A WARNING TO BE HEEDED. It did not need that David should imprecate thus in order that his adversaries should be humbled.

1. Evil would certainly overtake them. They were guilty of unprovoked assault (see Psa 109:4, Psa 109:5); they were utterly heartless in their course of cruelty (see Psa 109:16); they would inevitably meet with the condemnation of a righteous God, and with the visible and tangible tokens of his displeasure. All sin has to pay its penalty sooner or later; and it is certain that they who wantonly injure the people of God, and mercilessly afflict the poor and the un-befriended, will have to meet their doom (Psa 33:16).

2. The penalty which the wicked have to pay answers closely to the character of their crimes (Psa 109:17-19). He that curses others will himself be cursed of man, as well as condemned of God. “With what measure ye mete,” etc. The hard-hearted and close-fisted will have no pity shown them in their hour of need. He that taketh the sword may expect to perish by the sword. To none are we so apt to be uncharitable as to those who have no charity in their hearts towards others. Every one is inclined to excuse cruelty when it is shown to the cruel. Whatsoever we sow, that shall we reap.

III. AN EXAMPLE TO BE FOLLOWED. Not, indeed, in these imprecations; we have not so learned Christ; we have been taught the much more excellent way of pitying those who are wrong (even when they have wronged us), and of seeking to turn their hearts, that they may be saved from the consequences of their own sins. But:

1. In maintaining innocency in the midst of transgression. The psalmist had the peace-bringing consciousness that the wrongs inflicted on him had not been provoked by him; his hands were clean. In the darkest hour of our distress it is a priceless consolation that we have preserved our own integrity, that nothing has left a stain upon our soul. “Poor and needy, and wounded in heart,” we may be (Psa 109:22), but we are true and pure, and our heart is right with God.

2. In looking to God for Divine succor (Psa 109:1, Psa 109:4, Psa 109:26-28). We, too, must “give ourselves to prayer,” and look to the Strong for strength. Let who will curse us, if God bless us we shall be blessed indeed.

3. In a joyful assurance that all will be well at last (Psa 109:30, Psa 109:31). Whatever the situation now, the future will show a Divine Redeemer at our right hand, rescuing and exalting us.

HOMILIES BY S. CONWAY

Psa 109:1-31

The dreadful psalm.

It is by no means easy to imagine the whole nation of Israel singing such dreadful imprecations as those contained in Psa 109:6-19. “Thousands of God’s people,” says Mr. Spurgeon, “are perplexed by it.” Not a few would like to be rid of it altogether. And the explanation given by many of the old commentators, that these fearful curses are those of the Lord Jesus Christ on Judas, who betrayed him, has only made the difficulties connected with this psalm ever so much worse. What is to be said? The solution we have to offer is that given by a learned theological writer, Mr. J. Hammond; and it is thisthat these frightful cursings are not David’s at all, but Shimei’s (see 2Sa 16:1-23.). They are what he heaped upon David, not David upon him. For

I. SUCH CURSING IS UNLIKE DAVID. No doubt David was capable of saying and doing terrible things. Still, such brutal malignity, such diabolic depths of cruelty, as are reached in these cursings, are not what David’s life, even where the worst has been said of it, would lead us to expect. He was not himself, though passionate, a vindictive man. And if David’s dying injunctions concerning Joab and Shimei be cited, we venture to say that, deplorable as they were, they are mildness and meek ness itself compared with what we find here. They do not take in the parents and innocent children, nor stretch into the far future, as these delight to do; they are limited to the individual criminal and to the present life. But this cannot be said of the curses of this psalm. No, they are not like David; we do not believe they could have come from him.

II. AND THEY ARE INCONSISTENT WITH THE PSALM ITSELF WHEN TAKES IN ITS ENTIRETY. There are three plainly marked divisions in the psalm. The first, Psa 109:1-5; the second, containing these imprecations, Psa 109:6-19; and the third, Psa 109:20 to the end. Now, nothing could be in greater contrast than the central, the cursing portion, and that which both precedes and follows. The first and last sections tell of “adversaries,” many of them; but the central one points to one solitary individual: “Let him be condemned;” “He loved cursing,” etc. And not in form only, but how utterly different in spirit! See the frequent references to God in the first and last sections; but they are scarcely to be found in the central one. In Psa 109:4, in the first section, David meekly says, “I give myself unto prayer;” which assuredly he did not, but to something very different, if Psa 109:6-19 are the utterances of his mind. Is it likely that all at once, as by a leap, he would pass from the spirit of meek devoutness and lowly trust in God, to the very spirit of hell, which breathes and burns in Psa 109:6-19? And if such were his spirit, would he at Psa 109:20 suddenly return to the bitter spirit of the beginning of this psalm? We think not.

III. THEIR AUTHORSHIP CAN BE SETTLED ONLY BY THE CONTEXT, and that is in favor of the view we have maintained. Note:

1. That in Hebrew there are no quotation marks. Such contrivances as inverted commas and the like, to make clear when the words of another are given, were unknown to Hebrew writers. You can tell only by the context and the general sense when such quotations occur. Hence:

2. Our translators continually add some word or words to mark them. (Cf. Psa 2:2; Psa 22:7; Psa 27:8; Psa 41:8; Psa 59:7; Psa 105:15; Psa 137:3, and many more.)

3. And there are numbers of passages where such signs should be given but are not: e.g. Psa 2:6; Psa 14:1-7.; 20. and 21. (liturgical psalms); Psa 22:22; Psa 39:4; and the writer I am indebted to for these references says, “I have counted a score of passages in Perowne’s translation of the Psalms where he employs either the one or the other.” And then:

4. The reproaches of enemies are cited frequently: e.g. Psa 10:6; Psa 22:8; Psa 35:21, etc. Now, may we not ask, that seeing the Hebrew has no quotation marks, and that the context only can decide when they should be inserted, could any context more plainly indicate that these Psa 35:6-19 form an instance in which our translators should, as they have done elsewhere, have given such signs?

IV. IN DAVID‘S OWN HISTORY WE HAVE AMPLE EXPLANATION OF THIS PSALM, and confirmation of the view we have maintained. The correspondencies between the history and the psalm are clear, constant, and minute, as well as obvious. The history is in 2Sa 16:1-23. Take the 2Sa 16:1-5, and what could more faithfully depict the condition, the spirit, and the enemy of David at the time of Absalom’s revolt, and when he was cursed by Shimei? And if, as we believe we should, we introduce the word “saying ‘ after 2Sa 16:5, then do we not get a vivid representation of the curses that Shimei heaped upon him? And the imprecations themselves are just those that would have been spoken. They indicate the fact that he against whom they were directed held some great office; 2Sa 16:8 shows this.

2Sa 16:14 points to facts told of in the Book of Ruth. David’s ancestors were Israelites, but they had committed the great sin of marrying Moabitish women. This was “the iniquity of his fathers.” Then verse 16, which at first sight seems not to correspond with David’s character, finds its warrant in that dark page of his history when he slew Uriah, having first taken from him his wife. Nathan distinctly charged him with having “no pity.” What wonder that the foul-mouthed Shimei should exaggerate and enlarge this with the charge which verse 16 contains? But in the closing section of the psalm how exact the correspondences are with the moral history l The earnest pleading of verse 21 seems but the echo of the words in the history, “It may be that the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day” (2Sa 16:12). Thus, then, from first to last the psalm “fits into the folds of the narrative of David’s flight; the key turns without the slightest strain in the wards of the lock,” and the whole of these correspondences go to show that the impious speeches in verses 6-19 are not those of David against Shimei, but his and others against David.

V. BUT, IT WILL BE SAID, ST. PETER DISPROVES ALL THAT HAS BEEN MAINTAINED. And doubtless the common interpretation has been upheld by his words in Act 1:16. But “the Scripture” (not “this” Scripture, see Revised Version) which “it was needful should be fulfilled” is not that in Psa 69:25 and Psa 109:8, but that in Psa 41:9 (see reference), which is plainly concerning Judas; and the quotations further down in verse 20 are not concerning Judas, but are simply applied as apposite to himjust as we constantly quote texts and sentences when they suit any particular case, without any idea that they were designed specially for such case. And even if this be questioned, and it be said, “the quotations do refer to Judas,” it does not follow that David actually spoke the words. The psalm was his, and as a whole it is assigned to himthe part which belonged to his enemy, as well as those bitter portions which undoubtedly belonged to him. But we do not believe that they do refer to Judas in any other way than that which we have said; for if so, then the dreadful denunciations upon him must be attributed to our Lord Jesus Christ! But that he who when on the cross prayed for his murderers, “Father, forgive them,” etc; should utter such cursings as these, is altogether and horribly unbelievable.

VI. AND THE INTERPRETATION IS WELL SUPPORTED. It is that of many Jewish rabbis, of Mendelssohn, of Kennicott, Lowth, etc. (see Mr. Hammond’s article); and, above all, it must commend itself to the heart and conscience of those who love God’s Word, and desire that others should love it too. The view we have combated lays a burden grievous to be borne on those who believe that in the Scriptures “holy men of old spake as they were moved by the Holy Ghost.” And this burden we have thus tried somewhat to relieve.S.C.

Psa 109:31

The Helper of the poor.

I. THE POOR. Who are these? Not alone those that are poor in this world’s good, for such may often be rich in heavenly wealth. But the poor are those of whom Christ says, “Blessed are the poor in spirit” (Mat 5:1-48.). Nor is it those only who are spiritually poor, for many such, like the people of Laodicea, do not think themselves poor, but the reverse. But those of whom we speak know and feel and confess themselves to be poor. They disclaim all merit, goodness, righteousness, of their own. Their only hope is in Christ.

II. THOSE WHO CONDEMN THEM.

1. There is the Law, the strength of sin.

2. Their own indwelling sin and its deeds.

3. Their miserable unbelief.

4. Those whom, ere they were saved, they led astray.

5. Those whom, since then, they have failed to pray for and warn as they should.

All these have just accusations to bring; but there are others which are unjust.

III. THE LORD WHO HELPS THEM. “He shall stand at his right hand to save him.” As a friend, close at hand, full of love and power through his sacrifice and his Spirit.S.C.

HOMILIES BY R. TUCK

Psa 109:4

Complaining to God.

“I am for prayer.” “I find refuge in prayer, committing myself and my cause unto thee.” The point of the psalm which seems to be missed is thisthe psalmist, deeply moved in his feeling by the treacherous wrong done to him, nevertheless does not express his feeling to his fellow-men, nor act revengefully toward his enemies, but lets out his heart to God, speaking quite freely to him all that he thought and felt. It may, indeed, be said that the psalmist should not have felt so bitterly under any provocation. But we can clearly see that, if he did feel thus, he did what was altogether the wisest and most hopeful thing, when he spoke his bad feelings to God rather than to men. It is generally agreed that David was the author of the psalm, and that the treachery and wickedness of some individual is the cause of David’s extreme anger and distress. Doeg, Cush, Shimei, and Ahithophel have been suggested. The treachery of his trusted friend Ahithophel perhaps affected David more than any other wrong done to him. But Shimei was brutal in his enmity. The expressions David uses must be judged in the light of his age.

I. ACTING IN VINDICATION OF SELF MAY BE WRONG. And acting includes speech and deed. In David’s caseif the association is the rebellion of Absalomhe could not act; he was helpless to defend himself. But if he had been able, it was clearly wiser not to attempt such defense. There are many forms of trouble to which men are subject which they must leave alone. Attempted vindications only make matters worse. Men often make grave mistakes through over-anxiety about self-vindication; and their own heat of feeling, and the public prejudice excited, make the methods of vindication imprudent, and the results ineffective. “Avenge not yourselves.” On David’s side it should be urged that he did not attempt to avenge himself.

II. APPEALING TO GOD FOR VINDICATION IS ALWAYS RIGHT. And he who goes to God may be, and should be, genuine with God; and if he does feel strongly, he should say what he feels. Illustrate by the way in which a mother encourages her boy to tell everything to her when he is in a passion. The boy tells how he hates, and wishes evil done to, the person who has injured him. The mother does not misunderstand, and her work is to get the boy soothed and calmed. We may freely speak out our bad feelings to our Father-God. That very unreserve he uses to bring us to our right minds. We may show how wrongly we feel by what we say to God, as David did; but the saying it to God is certainly right. Take your very anger to God in prayer.R.T.

Psa 109:6

Committing our enemies to the judgment of God.

It should be borne in mind that David was not a merely private person, and that he does not write this psalm as a private person. He was a king, placed in an official position, responsible to his people for the due punishment of all wrongdoers. And the treachery and wickedness of which he complains was committed against him as king. (This is clearly seen if the association of the psalm be with either Shimei or Ahithophel.) And there is another thing. David was not an independent king He was the anointed of Jehovahthe true king. When David had a case of unusual difficulty, one in which personal feeling was likely unduly to influence him, every way the wisest thing for him to do was to refer the matter to the supreme Sovereign, and let him decide. The psalm is to be regarded as the appeal of a vicegerent to his superior. This view relieves the psalm of its burden, because we can see that the superior will only take the representations of his subordinate into due consideration. He will be sure not to be unduly influenced by them. He will act on the eternal principles of righteousness.

I. EVERY MAN HAS A POWER TO PUNISH. Presently David would have been able to punish these men of whom he complains. When a man wrongs us we can punish

(1) by slighting him;

(2) by speaking of him so as to take away his character;

(3) by injuring him in his circumstances.

It is a fatal powerone of the most dangerous trusts a man has. Man seldom uses it well See the uncertainty, and frequent injustice, of magistrates’ decisions. Feeling guides rather than judgment. Custom tends to exaggerate sins, and so exaggerate judgments. As in the case of poaching. The Christian spirit puts strict limitation on the desire to punish.

II. EVERY MAN SHOULD LEAVE GOD TO PUNISH. That is what David does. And that is the good side of the psalm. True, he seems to prescribe what God ought to do, but that we may put down to the intensity of his feeling. He leaves God to punish both his own enemies and the enemies of the kingdom. That is precisely what we ought to do always. And we may be quite sure

(1) that God will punish;

(2) will punish justly;

(3) will punish efficiently;

(4) will punish mercifully;

(5) will vindicate us by the punishment.R.T.

Psa 109:9, Psa 109:10

The vicarious feature in judgments.

“Let his children be orphans, and his wife a widow.” There are few Bible difficulties more perplexing than that which is created by the fact, that a man’s punishments are recognized as righteously affecting, not himself only, but also his children, and those dependent on him. We naturally resist this, and say, “Every man ought to bear his own burden,” and a man’s punishment should be limited to himself. It is not so; it never has been so; it never can be so, because men are so closely bound together, and related, that if “one member suffers, all the members suffer with it.” While this has a trying side, involving a sad extension of suffering, we should never forget that it has also a bright side, involving a most glorious extension of our privileges and pleasures. The vicarious feature in life is the sweet secret of three parts of its blessedness.

I. VICARIOUS SUFFERING IS THE UNIVERSAL FACT OF LIFE. Diseased parents involve their children in disease. Sinful parents convey evil tendencies to their children. Unthrifty parents bring their children into misery. Unfortunate parents lead all belonging to them into misfortune. So unworthy kings bring woe on all their people. The consequences of wrong-doing never can be circumscribed. Every man that lives is the victim of some vicarious disability. However we may explain it, we must take the principle into account.

II. VICARIOUS SUFFERING IS TAKEN UP, AND USED, BY RELIGION. It is recognized in the Divine punishment of the first act of self-will; and in the first act of murder. Cain’s posterity suffer for Cain’s sin. It is declared as a principle in connection with the Decalogue (Exo 20:5). It is illustrated in the judgments on Korah and Dathan and Achan; and also in the family of King Saul. It is seen on its brighter side in the Christian baptism of a man and his household; as see Act 16:31-33.

III. VICARIOUS SUFFERING IS PLACED UNDER STRICT CHRISTIAN LIMITATIONS. It is seen to concern only physical and temporal disabilities. And the Christian rule of life ever tends to limit the conveyance of bodily evils.R.T.

Psa 109:17

Suffering that which we make others suffer.

“As he loved cursing, so let it come to him.” We have a popular sentence which illustrates. When a man suffers what he planned to make others suffer, he is said to be “hoist with his own petard;” and human nature, in every age, is specially pleased with cases of retributive justice, such as that of Haman, who was hanged on the gallows which he had prepared for Mordecai. “The psalmist felt that he was praying in accordance with the Divine will, when he prayed that the ungodly might fall into their own nets together, while he ever escaped them. So again with his prayer that the mischief of their own lips might fall upon the heads of them that compassed him about. For it was a matter at once of faith and of experience with the psalmist, that the evil-deviser and evil-doer, travailing with mischief, conceiving sorrow, and bringing forth ungodliness, who had graven and digged up a pit, was apt to fall himself into the destruction he made for other. ‘For his travail shall come upon his own head, and his wickedness shall fall on his own pate.'”

I. A MAN‘S PUNISHMENT DOES OFTEN COME IS THIS WAY. See the punishment of those who arranged the den of lions for Daniel. “Owen Feltham delights to recall, from the stores of ancient and mediaeval story, how Bagoas, a Persian nobleman, having poisoned Artaxerxes and Artamenes, was detected by Darius, and forced to drink poison himself; how Diomedes, for the beasts he had fed on human flesh, was by Hercules made food; and how Pope Alexander VI; having designed the poisoning of his friend Cardinal Adrian, by his cup-bearer’s mistake of the bottle, took the draught himself, and so died by the same engine which he himself had appointed to kill another.” Many other illustrations may be found.

II. STRONG IMPRESSIONS OF A MAN‘S SIN ARE MADE BY THIS FORM OF PUNISHMENT. There is something striking and arresting in it; it takes public attention. There is often the element of humor in such judgments. But a sin which would otherwise have been passed over, is shown up in all its baseness when the wrongdoer suffers his own designed wrong. He feels the wrong; and others see it.R.T.

Psa 109:30, Psa 109:31

The power of prayer to change our moods.

There is clearly a different tone in the closing portion of this psalm. It may not be so evident as we should like it to have been, but it is there. The storm of angry feeling dies down, and we only hear mutterings after the loud thunder-peals. There is gradually more earnest prayer for himself, less concern about his enemy, and a fuller confidence that God will answer his prayer, and, in his own wise way, bless the good and shame the evil. It is his praying on that has wrought this change of mood. He has prayed himself into a better mind, by the very saying out so freely all the bitter things he had thought and felt.

I. PRAYER CHANGES OUR MOODS BY EXHAUSTING THE BAD MOODS. Here is a most singular thing. Saying out all our bad feelings to a fellow-man would only intensify the badness. We should excite ourselves even to plan revengeful things. But if we say out all our bad feelings to God, we find they get exhausted. Somehow, in his presence, we cannot keep them up. We soon come to the end, and the very Divine silence seems to be waiting until we have said it all; and presently we feel as if there was nothing more we could say. Another mood must come, as tears come when passion has expended itself. So prayer helps by finding us the opportunity for safely saying out all that is in our hearts.

II. PRAYER HELPS US BY ENCOURAGING NEW AND BETTER MOODS. Gradually, as we pray on, the sense of God’s presence makes us feel kinder. We cease to want our enemy punished, we want ourselves vindicated; and then presently we feel as if we could just leave our enemy in the hands of God. The Judge of all the earth will surely do the right. At last we find ourselves filled with pity for them; it comes to us, as we pray, that it is far sadder to be a wrong-doer than to be a wronged one; the injurer is much more to be pitied than the injured. So mood after mood changing for the better, we come at last to the Christian mood, and do as the Lord Jesus did, and as St. Stephen didpray for our enemies. In all the strain-times of life we may prove the soothing, correcting, and comforting power of prayer.R.T.

HOMILIES BY C. SHORT

Psa 109:1-31

Awful Imprecations

This is a psalm of the most awful imprecations, in which the writer unrestminedly pours forth the fiercest hatred of his enemy, and pleads with God to load him with the most dreadful curses. He justifies his vindictive spirit by pleading that his enemy had fought against him without a cause; had rewarded his good with evil, and his love with hatred. He says he will give himself unto prayer; but the words which follow breathe a spirit such as we wonder that a man dare utter before Godthe God of mercy. The best commentary on the whole psalm would be a sermon on Mat 5:43-46, and another on Rom 12:17-21.S.

Fuente: The Complete Pulpit Commentary

Psalms 109.

David complaining of his slanderous enemies, under the person of Judas, devoteth them: he sheweth their sin: complaining of his own misery, he prayth for help: he promiseth thankfulness.

To the chief musician, A Psalm of David.

Title. lamnatseach ledavid mizmor. There is no doubt that this psalm was composed by David; but whether when he was persecuted by Saul and calumniated by Doeg (see 1Sa 26:19.), or whether at the time of Absalom’s rebellion, is uncertain. Several of the Jewish, interpreters think the former; though the Syriac translators understood it of the latter; if so, it refers to the traitor Ahithophel, who, in a fit of despair, went and hanged himself, 2Sa 17:23. In this last circumstance, he answers most exactly. But certain it is, that either Doeg or Ahithophel was a fit type and representative of the traitor Judas; who, without all question, was prophetically intended in this psalm, for so St. Peter expounds it, Act 1:26. If therefore we consider it in its first sense as relating to one of them, yet in its principal and prophetic sense it refers to Judas and the persecutors of our Lord; against whom the Psalmist denounces the most dreadful judgments. And in this sense the curses, as they are called, can give no offence to any well-disposed mind; for in reality they are mere prophetic denunciations, and in that view should be translated throughout in the future, as we have had occasion to observe more than once before. To this effect Theodoret observes well, that, though our Saviour commands us to bless our persecutors, no one should think this prophesy repugnant to that command: for the Psalmist does not speak here by way of imprecation, but foretels the future punishment which should attend Judas and the unmerciful Jews who betrayed and persecuted Christ.

Psa 109:1. Hold not thy peace The idea of God’s holding his peace or keeping silence is opposed to his affording his gracious aid and protection to his servants. Of my praise, means, “who art the subject of my praise, or, who hath hitherto given me continual cause to praise thee.” It may be read, O God, my praise.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 109

To the chief Musician, A Psalm of David

Hold not thy peace, O God of my praise;

2For the mouth of the wicked and the mouth of the deceitful are opened against me;

They have spoken against me with a lying tongue.

3They compassed me about also with words of hatred;

And fought against me without a cause.

4For my love they are my adversaries:

But I give myself unto prayer.

5And they have rewarded me evil for good,

And hatred for my love.

6Set thou a wicked man over him:

And let Satan stand at his right hand.

7When he shall be judged, let him be condemned:

And let his prayer become sin.

8Let his days be few;

And let another take his office.

9Let his children be fatherless,

And his wife a widow.

10Let his children be continually vagabonds, and beg:

Let them seek their bread also out of their desolate places.

11Let the extortioner catch all that he hath;

And let the strangers spoil his labour.

12Let there be none to extend mercy unto him:

Neither let there be any to favour his fatherless children.

13Let his posterity be cut off;

And in the generation following let their name be blotted out.

14Let the iniquity of his fathers be remembered with the Lord;

And let not the sin of his mother be blotted out.

15Let them be before the Lord continually,

That he may cut off the memory of them from the earth.

16Because that he remembered not to shew mercy,

But persecuted the poor and needy man,
That he might even slay the broken in heart.

17As he loved cursing, so let it come unto him:

As he delighted not in blessing, so let it be far from him.

18As he clothed himself with cursing like as with his garment,

So let it come into his bowels like water,
And like oil into his bones.

19Let it be unto him as the garment which covereth him,

And for a girdle wherewith he is girded continually.

20Let this be the reward of mine adversaries from the Lord,

And of them that speak evil against my soul.

21But do thou for me, O God the Lord, for thy names sake:

Because thy mercy is good, deliver thou me.

22For I am poor and needy,

And my heart is wounded within me.

23I am gone like the shadow when it declineth:

I am tossed up and down as the locust.

24My knees are weak through fasting;

And my flesh faileth of fatness.

25I became also a reproach unto them:

When they looked upon me they shaked their heads.

26Help me, O Lord my God:

O save me according to thy mercy:

27That they may know that this is thy hand;

That thou, Lord, hast done it.

28Let them curse, but bless thou:

When They arise, let them be ashamed;
But let thy servant rejoice.

29Let mine adversaries be clothed with shame;

And let them cover themselves with their own confusion, as with a mantle.

30I will greatly praise the Lord with my mouth;

Yea, I will praise him among the multitude.

31For he shall stand at the right hand of the poor

To save him from those that condemn his soul.

EXEGETICAL AND CRITICAL

Contents and Composition.The Psalmist calls upon God not to be silent with regard to his complaint (Psa 109:1-5) against his enemies, who are deceitful and filled with enmity, and who persecute him causelessly and unrelentingly, for he is innocent and pious, and who reward both his good deeds and his love towards them with ingratitude and hatred. The retributive justice of God, with all its terrible consequences, is then invoked upon an enemy, who is thereafter designated in the singular number, and upon his family (Psa 109:6-20). He then implores from Gods mercy his own deliverance, describing his personal weakness and dishonor (Psa 109:21-25), and, with faith in Divine help, entreats a victorious issue of this suffering (Psa 109:26-29), and unites with this a vow of public thanksgiving (Psa 109:30-31).

In these prayers, as well as in the introduction, a plurality of foes is spoken of. We might therefore be inclined to regard the singular designation of the enemy, which appears in the prayer for punishment, as a rhetorical figure. Yet the whole picture is of such a character that it cannot be intended for a number of persons, but only for an individual. But there is no occasion for maintaining that this section interrupts the connection, and regarding it as an interpolation (Hupfeld). From the band of enemies one could very well have been singled out for special punishment, since one actually appears as having been specially hardened in wickedness. In favor of this is the circumstance that Satan, as the accuser, is to stand at his right hand (Psa 109:6), as God the Defender of his servant stands at his right (Psa 109:31). Psa 109:8 also speaks of the loss of his occupation. The Apostle Peter took the same view (Act 1:20) in referring this verse, along with Psa 69:26, to Judas Iscariot, of whom the Holy Ghost had prophesied by the mouth of David (Act 1:16). Accordingly it is best to refer this Psalm to the typico-prophetical (Calvin, Venema, Stier, Del.), and not to the Messianic class. For the speaker is not presented as a type of the Messiah (many of the older commentators), or of the suffering righteous (Hengst., Clauss.) It is the enemy who is treated as the type of Judas, and that in a relation altogether definite, and only manifested as existing, when viewed from the stand-point of the prophetical conception of history, and not until it was brought out by the fulfilment. It is understood, of course, that actual history must furnish corresponding events, which, without seeking too far, can be naturally brought into connection with the situation described. Such events are found in the relations of David to Doeg the Edomite (Kimchi), to Ahithophel (Grotius, Knapp) to Shimei (Dathe) although the individual case in question cannot be established from the text. But, by regarding such a special case as no more than an extreme heightening of the contrast between the theocratic ruler of Israel and his adversary, who has fallen into the power of Satan, and by treating it typico-prophetically, not only may the attempts, inadequate by themselves, of a moral (Ewald) or psychological (Olshausen) or poetical (Dderlein) explanation of the fearful imprecations be assigned their relative worth, but also the absurd and unsuccessful efforts to justify them in the mouth of David as a type of Christ in His judicial office (J. H. Mich., Hengst.) may be avoided. For the contradiction between these imprecations, and the actions, as well as the commands, of Jesus Christ (Clericus, Grotius), cannot be removed by any effort of skill, or concealed by referring to Mat 26:24, and similar passages. The announcement and execution of the Divine judgment, and even prayer for its coming, may be in agreement with the Divine will, and may coexist with a righteous desire for its actual realization. But in such a relation there are manifested grief, moral indignation, and holy anger (comp. our remark at Psalms 69) Here, on the contrary, a spirit is displayed which is not free from carnal passion, and which invokes injuries of such a kind upon the person, and even upon the wife and offspring of the enemy, that some expositors have been able to discover no other way out of the difficulty, than by placing these words in the mouths of the ungodly adversaries of the Psalmist (J. D. Mich., Muntinghe). Others, acknowledging that such a view cannot be admitted, seek the origin of the Psalm in the fanatical and revengeful spirit of later Judaism. Those who hold the last view consider the poetical style, which delights in redundancies and exaggerations, to be further evidence of a late period and degenerate taste (De Wette, Hitzig). But we would be inclined to regard these as characteristics of the style employed in imprecations, rather than as a genuine expression of the feelings (Hupfeld).

[Alexander: This Psalm is remarkable on two accounts: first, as containing the most striking instances of what are called the imprecations of the Psalms; and, then, as having been applied in the most explicit manner to the sufferings of our Saviour from the treachery of Judas, and to the miserable fate of the latter. These two peculiarities are perhaps more closely connected than they may at first sight seem. Perhaps the best solution of the first is afforded by the second, or at least by the hypothesis that the Psalmist, under the instruction of the Spirit, viewed the sufferings of Israel which furnished the occasion of the Psalm, as an historical type of the Messiahs sufferings from the treachery of Judas, and that, with this view, he expresses his abhorrence of the crime, and acquiesces in the justice of its punishment, in stronger terms than would have been, or are elsewhere, employed in reference to ordinary criminals.J. F. M.]

Psa 109:1-5. God of my praise, that is, God, who art my praise (Jer 17:14). The translation of the Vulg.: God, be not silent to my praise! is against the Heb. Text, and its translation in Psa 109:4 : instead of the love due to me, is against the context; for it is clearly not the objective genitive, but the subjective, which occurs in Psa 109:5, as in Psa 38:21. The change of tenses indicates a hostile course of action of very long duration, hardening itself against affection in repeated actions. The slight correction of Bttcher in Psa 109:4 b, in order to gain the sense: I am a loathing to them, is ingenious but unnecessary. [This is done by pointing . The literal rendering of the received text is: I (am) prayer. The expression probably means, I give forth my whole being in prayer. This is proposed as interpreting the form of the sentence (comp. the Heb. of Psa 110:3) better than the common explanation.J. F. M.]

Psa 109:6-7. Can Psa 109:6 mean: pronounce against him: guilty (Hitzig)? [Hupfeld says this is against the usage of the verb, and anticipates verse 7.J. F. M.] Since it is not a human judgment but a Divine one that is spoken of, and the expressions closely resemble Zec 3:1, and occurs without the article, as in 1Ch 21:1, the adversary placed in the usual position at the right hand of the accused, is hardly to be resolved, if we regard 1Sa 29:4; 2Sa 19:23, into the more general idea of an accuser, and is certainly not to be explained into that of an unrighteous accuser, according to the usual conception of the wicked man as being placed over the accused, as an unrighteous judge. God is rather to be supposed as the Judge, after Psa 109:7 b, and the punitive power is to be transferred to a wicked man (Lev 26:16; Jer 15:3), perhaps the power to drag him to judgment; a Satan to appear as the accuser. The Devil in the strict sense is probably not yet alluded to, but still, in all likelihood, an enemy with superhuman wickedness and power is intended. The objection which many take to the wish that the prayer might become sin, disappears when it is perceived that it is not the prayer of a penitent, but of one unconverted and despairing. Hence we are not to translate: let his prayer be a failure, that is, unavailing (Then.).

Psa 109:8-11. Instead of: office, or position as overseer (Sept. ) there is no sufficient occasion to translate: property, savings, with reference to Isa. 15:17 (Syr., J. D. Mich., Knapp, De Wette, Hitzig). The usual explanation (Num 3:36; Num 4:16) is the more to be preferred, as the loss of property is not mentioned till Psa 109:11. In Psa 109:10 b the Sept. have probably read instead of the present , for they translate: may they be cast out. This agrees so well with the context, as also in Exo 12:39; Job 30:5, that it is natural to conjecture that it was the original reading (Houbigant, Knapp, Hupfeld). It is certainly much more simple and justifiable than the arbitrary correction of Hitzig, in order to gain the rendering: and may they get ready their baskets, that is, for begging. The whole passage is wanting in the Syriac Version. [In Psa 109:11 instead of: extortioner, translate: creditor.J. F. M.]

Psa 109:14-15. The iniquity of his fathers.There is presented here something more than a poetical variation (Hupfeld) of the imprecation that even the name of the family might be blotted out (Hengstenberg). Even this would be more than a dull play of wit with conceptions which have no inner reality. The speaker wishes that the guilt of the fathers may be remembered to the disgrace of the son, Lam 5:8. Since he himself is loaded with guilt, that of his fathers may be imputed to him also, Exo 20:5; Psa 69:28 (Hitzig). [Perowne: The curse goes backward as well as forward. The whole race of man is involved in it; root and branch he is accursed. Not the guilt of the individual only, but the guilt of all his guilty ancestors is to be remembered and visited upon his posterity. For the great law comp. Mat 23:32-36. Hupfeld objects that the curse on the fathers is pointless, as it could no longer reach them, but if I see rightly, the object is to heighten the effect of the curse as it falls upon the children mentioned in Psa 109:13.J. F. M.]

Psa 109:17-19. Verse 19 desires, that according to the law of retribution, there may be experienced what in Psa 109:18 is related as already accomplished. The law itself is stated already in Psa 109:17, and the different images in Psa 109:18 represent its operation. [The true construction in Psa 109:17-18 is to take all the verbs as describing past events: And he loved cursing, and it came upon him, etc., and then in Psa 109:19 comes the imprecation explained above. The Vav Conversive at the beginning of Psa 109:17, and repeated, proves the correctness of this construction.J. F. M.]

Psa 109:21-24. Do thou for me, namely, good, as is expressly added in Psa 119:165. But perhaps the expression is absolute, as in Jer 14:7, since the idea is furnished from the context (Geier, Hengst,, Hupfeld). The renderings which follow are less to be commended: do with me (Rudinger), or: act with me (Del), namely, helpfully=be with me (Luth), in which we are referred to the construction of this word with the dative, 1Sa 14:6 (De Wette and others).In Psa 109:24 b it is doubtful whether is to be taken as meaning: oil, as usual, and especially anointing oil, in contrast to the fasting and mourning (2Sa 12:16; 2Sa 12:20; 2Sa 14:2; Mat 6:16-17), and then the causally=because of (the want of) oil (Sept., Vulg. and others, Hengst.), or whether the preposition is to be taken in a privative sense, and oil as equivalent to fat (the recent expositors).

DOCTRINAL AND ETHICAL

1. A religious and righteous life does not protect a man from calumny and persecution at the hands of envious and wicked men; nor can love and friendship be secure against hatred and ingratitude. But piety and love lead him to prayer, in the midst of the trials thence resulting, and to commit revenge, as well as deliverance, to the Holy God as the true Avenger, who will not remain silent, either to the lying words and calumnies of the enemies, or to the sighs and prayers of His servant, but will give renewed occasion for the ever-extending proclamation of His ancient glory.

2. The law of retribution has not merely its Old Testament foundation (Exo 21:23 f.), but its New Testament application (2Ti 4:14). But he who has recourse to it, and demands and entreats that God would put it into practice, should see well to it, that he himself be not seized and crushed by it. For cursing as well as swearing is both good and bad. For we read in the Scriptures that holy men have often cursedtherefore none can offer the Lords Prayer rightly without also cursing. For when he prays, hallowed be Thy name, Thy kingdom come, Thy will be done, etc., he must include in the same outpouring of his desires all that is opposed to these, and say: cursed and execrated and dishonored must all other names be, and all kingdoms which are opposed to Thee must be destroyed and rent in pieces, and all devices, wisdom, and purposes, formed against Thee fall to the ground (Luther, Exposition of the Sermon on the Mount). This cursing, as correlated to blessing, is just a testimony to the energy of opposition in a heart and of a life wholly devoted to God, and was uttered by Prophets and Apostles with the full consciousness that, as Gods servants, they were justified and obligated in doing so, and that they acted in the name and under the commission and commands of God, and with His authority and power. The scruples of many expositors, arising from over-delicacy and sentimentality, are shorn of their force by these considerations, and the principle must be firmly held, that the servants of God are to make His threatenings as well as His promises an article of their belief, and that when they say amen to them, they must in deed and in truth, set themselves for the earnest execution of the Divine will. For the kingdom of God comes not only through the salvation of the penitent, but also through the condemnation of the impenitent (Kurtz). But still we have to lay to heart these two qualifications, first, that it is not every one who is called to curse in Gods kingdom, and secondly, that those who are called must allow nothing that proceeds from their own flesh and heart to influence them in their Divine office. There are curses which do not fall upon those at whom they are cast, but recoil upon the heads of those who pronounce them.

3. When children continue in the sins of their parents, judicial hardening may then come upon them, in which the whole family is miserably ruined and destroyed, even to its name. The powers of evil, by whose aid such a race hoped to rule according to its pleasure and to the ruin of others, have gained dominion over it and its several members, and buried it beneath the burden of its iniquities. Persistent scorn of love has heaped up for itself a treasure of wrath; growing despite of goodness has exhausted patience; the increased abuse of the day of grace ripens for that judgment in which the unconverted sinner receives the fulness of that which he sought his whole life long, as though he could never be satiated with it, while that which he despised ever remains far from him; both of these being the consequences of his wickedness and the punishment of his obduracy. In such fearful judgments they will experience the force of the truth, that there is a sin unto death, and that there are sinners for whom there is no place for prayer (1Jn 5:16), and whose own prayer becomes sin, because it is not the expression of a religious need or condition.

4. The history of the lives of the righteous may be a history of suffering, and a long narrative of distress and peril, dishonor and persecution, sorrow and trial. But it attains at last a blessed and joyful issue, and becomes a history of victory. And this is accomplished, not according to any pretended law of the reversing of fortune in the changes and fluctuations of earthly things, not by accident or by human power, but by the hand of God. And the servant of God can never cease to confess His name and invoke his mercy, to proclaim His glory and praise His benefits, in the Church, and before the world.

HOMILETICAL AND PRACTICAL

God hears thee, oh child of man! and does not keep silence: are thy words pleasing to Him?If thou art in distress, peril, and anxiety, do not cease to praise Gods glory, to call upon His name, to trust His hand.Never let go of the hand of God, it is thy only help; but submit also to its guidance.He who persists in scorning love will reach the place where he can no longer receive it.The suffering, the conflict, the delight of love.He who acts with cursing as though it were his daily food and his raiment, need not wonder if his prayer becomes sin.It befits the servant of God to bewail to God his distress, but also, when God is on his side, to venture against all foes, and even to beat Satan off the field.

Starke: He who extends Gods glory by celebrating it and praising it, will never be permitted by Him to come to shame beneath the calumnies of the ungodly.Satan and his followers contend against the right with the weapons of unrighteousness and falsehood; let us oppose to them the weapons of righteousness and truth.Love and prayer are united like the tree and its fruit.It is the law of retribution to punish the wicked by means of the wicked.He who has Satan as an accuser, and has not Jesus as his Intercessor, cannot escape the sentence of condemnation from God.The wicked bequeath to their descendants nothing but cursing and judgments.The Lord can curse none who earnestly seek His blessing (Gen 32:26; Gen 32:28), nor can He bless any who labor for His curse (Isa 24:5-6).In all our actions, and therefore in our prayers, the glory of the Divine name must be our final and highest aim.Osiander: Although the Christian is sometimes condemned as guilty by worldly judgment, and though its sentence is inflicted upon him, as happened also to Christ, yet the Lord stands by him, and pronounces him free, and leads him through death to eternal joy.Selnecker: Why does God keep His own under the rod and the cross? (1) That they may be continually tried and exercised in the fear of God, in faith, in calling upon Him, in patience, in confession, in holding fast to the end; (2) That they may know His anger against the sins of all men, of believers as well as of the ungodly; (3) That they may be conformed to the image of Christ; (4) That they may think upon His gracious presence, help, and deliverance.Frisch: The poison of the world finds its strongest antidote in prayer.Tholuck: All the consequences of sin are punishments, and they come from the living God. And is it not allowable for men to wish for the fulfilment of that which God does, provided only that it be wished in the same sense as that in which God does it?Richter: He who despises Christs intercession, experiences His curse.Judicial hardening is not inflicted upon transgressors, until the Lords love to them has spent itself in loving, and has been offered in vain.All prayer for deliverance, unless preceded by true repentance and penitence, and every despairing prayer, are sins before God.Diedrich: Mankind lasts only by Gods mercy; he who hates it must vanish from the earth like the family of Saul.The ungodly cannot be happy in any possession, for they have forfeited Gods blessing in everything.Their works follow the wicked merely as the demands of justice.Taube: A prayer of David for the manifestation of Gods retributive justice upon the enemy of the Lord and his companions, and for the assistance of Gods gracious help for himself in his distress.He who rejects the love of Christ, the only Mediator and Intercessor, has the eternal God over him as an angry Judge, and Satan beside him as a strict accuser; the end of his road is night.The self-chosen reward of the ungodly.The matter rests here: he who would be a companion of saints in Gods kingdom must be their companion in affliction here.

[Matt. Henry: His prayer becomes sin, as the clamors of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court.Mens curses are impotent; Gods blessings are omnipotent. J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The greater part of this Psalm is written in a way of prayer; and some portions of it in a way of prophecy: It forms a very important subject, in which the Church is highly concerned.

To the chief musician, A Psalm of David.

Psa 109:1

From the authority of the Holy Ghost, by the mouth of his servant Peter, we are not only warranted to apply the predictions in this Psalm to the person and character of the apostate Judas, and his seed, but it would be rather dangerous to suppose it to refer originally to any other. See Act 1:20 . And as the denunciations here delivered by David under the spirit of prophecy, plainly, from this authority, refer to Judas, so it is blessed to see also that by the same spirit David is speaking in the person of Jesus. Reader! I pray you to keep the recollection of these two grand principles uppermost in your mind, as you go through this Psalm; and permit me to remark, concerning those great points at the opening of the Psalm, that it is from the want of not having a right apprehension of them, that so many (otherwise pious persons) neglect to join in the reading of it in our churches when it forms a part in the service of the day. They do not recollect that it is Judas concerning whom those predictions are uttered; neither do they recollect that they are spoken by, and in the person of Christ, against that traitor. But considered in this light, and as the Lord’s denunciation against Judas, they form an interesting part in the doctrine of the cross, and in which all the friends and followers of the Lord Jesus must most heartily join. Psa 139:21-22 . Let us now in this light attend to the cries of Jesus, as set forth in this prayer, and delight ourselves in tracing Him as the man of sorrows and acquainted with grief, when for us he made his soul an offering for sin.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

An Imprecatory Psalm

Psa 109:7

It is not too much to say that, save in the Athanasian Creed itself, nowhere have Christian people found more widespread spiritual difficulty than in what are commonly known as the Imprecatory Psalms, and even among these none is equal to the Psalm whence the text is taken. How are we to understand them; how, especially when we are told to forgive as we would be forgiven, can we, in Christian churches, take them on our lips? The explanations are various. Bishop Hall, in his desire for an explanation, would alter the optative to the future. In the case before us this is undoubtedly the natural conclusion. Whether in accord with a wish or not, the fact was plain: when an office was once forfeited or lost another must take it. Whose office? We are reminded of the election of St. Matthias, by lot after prayer, to the post vacated by the traitor Judas. St. Peter quotes the Greek Septuagint version of the Old Testament, and says with peculiar appropriateness, ‘his bishoprick let another take’. And what an occasion it was! Peter applied the ancient words of prophecy in this Psalm to Judas Iscariot.

I. Peter and Judas. Peter speaking of Judas! Was there no inappropriateness in this, think you? For it is an indisputable fact that in one sense Peter and Judas were both in the same category. Both, alas! had greatly sinned; and yet there was a difference and distinction even here. Peter denied Christ, while Judas betrayed Him; but there was this difference: Peter’s denial had been an act of sudden impulse, while Judas’s betrayal was but the final outcome of a long-cherished secret, deliberate, wicked design. Peter had fallen owing to the fear of man, forgetful of God, Who is alone truly to be feared here and hereafter as well. But Judas was guilty of hypocrisy, lying, and covetousness in their most terrible form; and Christ, recognizing the sad and evil fact of the sinister presence of Judas Iscariot amid the little band said, ‘One of you is a devil’. Peter and Judas! There was another difference between them. Not only in their sin but in its results. Judas Iscariot was smitten with remorse, but Peter had a godly sorrow that worked unto repentance.

II. The Temporary Character of Office. And are there no ways in which that prophecy may appeal to us? Let us see. In one sense it must temporariness. We are here but a short time; only One, Jesus Christ, as the Epistle to the Hebrews teaches us, abides a priest eternally, having His office unchangeable. That tender Old Testament picture of Aaron, Eleazar, and Moses going up together to Mount Hor and Aaron dying there, and Moses and Eleazar coming down from the mount alone, is a true parable of the succession of office. God buries His workmen, but He carries on His work. Some day your medical practice, or your profession, or your business, or your shop, or your clerkship, or your Church office, or your own particular work will be held by some one else. Another name will be painted up outside. The wind will pass over you, and your place, like that of the flower of the field, shall know you no more. Strangers that know you not, and with different ways, will come. What they do concerns you not. Your duty is with yourself. Make the most of your present opportunity before old Time, with his hour-glass, lays us of the present generation low, like as he has done to the past, and like as he shall do to us as well. The time comes when the door of earthly opportunity shall be shut, and to each of us in turn the inevitable sentence must go forth, ‘Let another take his office’.

III. Unfitness for Office. But if this is the common law over which human control is not, there are other senses in which the answer must rest with ourselves. There are offices held by people manifestly unfit the square man, as the old saying goes, in the round hole. Our English Charles I., the French Louis XVI., a succession of Russian Czars; who can assert that nothing but harm was done by deposition, in filling their position by others? How much good would be done if people who are in unsuitable positions everywhere could have the gentle word of release spoken, passing them to suitable spheres and letting others take their office! But more often unfitness lies in deliberate fault rather than in actual misfortune. We are not fit for noble tasks because we make no effort. It is God’s inexorable law that office is taken from those who misuse it.

IV. Hold fast that which Thou Hast. Yes, there is one tiny place in God’s Church and universe which no one can fill so well as ourselves. Christ’s office none can take, yet that office is there for a purpose to save us, to enable us each one to be faithful.

References. CIX. 8. Bishop Woodford, Occasional Sermons, vol. i. p. 67. J. Keble, Sermons for the Saints’ Days, pp. 164, 165. CIX. 40. R. M. Benson, Redemption, p. 221. CIX. International Critical Commentary, vol. ii. p. 364. CX. 1. J. Budgen, Parochial Sermons, vol. i. p. 58.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 109:1 To the chief Musician, A Psalm of David. Hold not thy peace, O God of my praise;

A Psalm of David ] Written by him, usque adeo terribili et horrifica oratione, saith Beza, in such terrible terms, as the like is not to be found in Holy Scripture; wherefore it is to be read and used with very great judgment, and not as those miscreants of whom Faber writeth, Quod more magico clam murmurabant hune Psalmum per modum execrationis in eorum hostes, that after a conjuring fashion they muttered out this psalm, by the way of curse upon their enemies.

Ver. 1. Hold not thy peace ] But plead my cause, clear mine innocence.

O God of my praise ] The object of my praises, or thou that keepest up my credit, as a witness, judge, and avenger of mine integrity.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“To the chief musician, of David, a psalm.” The Psalm is applied authoritatively to Judas; but it clearly includes the wicked like him, treacherous to the Messiah in the past, and especially in the future to those who have His spirit. – In the following we have the glorious answer of Jehovah on behalf of the despised Messiah, who will have the children in all freshness, if their fathers rejected Him.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 109:1-5

1O God of my praise,

Do not be silent!

2For they have opened the wicked and deceitful mouth against me;

They have spoken against me with a lying tongue.

3They have also surrounded me with words of hatred,

And fought against me without cause.

4In return for my love they act as my accusers;

But I am in prayer.

5Thus they have repaid me evil for good

And hatred for my love.

Psa 109:1 O God of my praise This phrase is found only here and in Deu 10:21, but the concept is recurrent (i.e., Psalms 146-148). The LXX translates this phrase as O God do not pass over my praise in silence.

Do not be silent This is a Hebrew plea for YHWH to hear and respond to prayer (cf. Psa 28:1; Psa 35:22; Psa 38:12; Psa 83:1).

Psa 109:2-3 There is power in words both for blessing and for hurting. Our words reveal our hearts! See Special Topic: Human Speech .

The AB (p. 100) sees these verses as allusions to animal attacks.

1. mouth of attacking animals (cf. Psa 22:14; Lam 3:46-47)

2. speaking (BDB 180) in sense of pursuing

3. surrounding like a pack of animals

Psa 109:4-5 Being attacked is painful but being attacked by those you trusted and befriended is doubly painful (cf. Psa 35:12; Psa 38:20).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. Hebrew. mizmor. App-65.

of David. See note on Psa 108:1 (Title).

God. Hebrew. Elohim. App-4.

of. Genitive of Relation : i.e. Whom I praise. Compare Deu 10:21.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 109:1-31 makes me glad that I’m not an enemy of David. For this is one of those psalms where he really takes off again against his enemies, and I mean he goes after them with tongs.

Hold not thy peace, O God of my praise; For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue ( Psa 109:1-2 ).

So these people were talking about David. They were lying about David. And he’s saying, “God, don’t hold Your peace. Get angry with them.”

For they compassed me about also with words of hatred; and they fought against me without a cause. For my love they are my adversaries: but I give myself unto prayer ( Psa 109:3-4 ).

Oh, what wisdom there is in verse Psa 109:4 . I’ve loved them, but they’ve become my adversaries. And so I will give myself unto prayer. Rather than striking out against them in kind, rather than trying to get vengeance myself, rather than getting involved, how much better if I will just give myself to prayer. Oh, how many times I wish I’d given myself to prayer rather than getting involved.

You see, it is the trick of Satan to draw you in to a physical conflict, to get you at odds, to get you in this physical area of bantering back and forth. Satan is constantly trying to draw you into the physical arena to do battle with you. Why? Because if he can get you in the flesh, he can clean up on you like nobody’s business. Every time he gets me in the flesh, he gives me such a beating you’d think I’d learn not to get in the flesh. But he’s always seeking to draw me into the flesh. For he has a decided advantage over me.

Now David said, “I will give myself unto prayer.” I’m going to stay in the Spirit. Oh, how important that I stay in the Spirit, because in the spirit realm, I have a decided advantage over him. For you see, he was defeated at the cross. And if I can just stay in the Spirit, I can just wipe him out with the victory of Jesus Christ upon the cross. And prayer is actually the big guns of the Spirit by which I can defeat the enemy.

Now, the world is filled with spirits. And spirits have a decided advantage over us in many ways. For spirits are not bound by the time, space, material things by which we are bound. As we’ve gathered together here tonight, there are many spirits that have gathered here also, lot of angels around the place tonight. Because they’re very curious at the work that God has done in your life, and they desire to look into it.

Peter, in talking about the grace and the goodness of God towards us, he said, “Which things the angels desire to look into” ( 1Pe 1:12 ). And if He has “given His angels charge over thee, to keep thee in all thy ways. To bear thee up, lest at any time you dash your foot against a stone” ( Psa 91:11-12 ), that means the angels are here tonight. You know, they’re watching over you. They’ll be watching over you as you go home tonight.

But there are also other spirits that are here tonight. Spirits that are antagonistic to you as a child of God. Seeking to bring hurt and harm. And in the spirit realm, there is a real warfare that is going on. You remember when Daniel decided to fast and pray and wait upon God. After twenty-one days, the angel came and said, “Daniel, you know, twenty-one days ago when you started this fast, God sent me down here to bring you the answers. But, man, that prince of Persia got hold of me,” talking about Satan, “and he took me captive and he held me for twenty-one days until Michael, that great prince, came and set me free. But now I’m come to tell you the things that the Lord wants to reveal unto you. The things that you had upon your heart. God dispatched me. There was a warfare. I got captured for a while until Michael came.”

There is a fierce warfare going on in the spiritual realm. But that warfare was climaxed at the cross. In that, on the cross, Jesus defeated the spirit forces of Satan and darkness. In Colossians, chapter 2, we are told that He triumphed over the principalities and powers, which are names for spiritual entities, spiritual forces. He said He triumphed over them through the cross, making an open display of His victory as He triumphed over them in the cross. So that Satan is a defeated foe. So that if I stay in the spiritual realm, I have a decided advantage over Satan because he was defeated at the cross, and I can come against him in the power of the victory of Jesus Christ. And he’s got to back down. He’s got to back down. He was defeated at the cross.

Now these spirit forces, as I say, are not restricted to time and space and material obstacles as are we. Therefore, they have a decided advantage over us. Some of the spirits that are here tonight visiting with us in this service could quite possibly have been over a few moments ago watching the Syrian troops at the border of Jordan to see if anything was going to happen tonight. When nothing was going to happen, they decided, “Come on over, let’s go to Calvary Chapel to see what’s happening there tonight, you know.” And as fast as you can think it, because they are not bound by, despite the time, space limitations as we are, as fast as you can think it, they were here. You see, they can they can get around really in a hurry. And if things get boring here, they might head for China or something and see what’s going on there tonight, or tomorrow morning which over there.

Now, when we came in tonight, we came in through the doors. Hopefully. But the spirits that are here, they came through the ceiling or through the walls, or actually, if they were in China they may have just made a shortcut and come right through, because they are not restricted by material obstacles. They are able to pass through.

Now, it is difficult to fight with an enemy that you can’t see. That can only bring spiritual pressures. That you can only feel but without being able to see them, it’s extremely difficult to fight against them. But we have spiritual weapons. The Bible said, “The weapons of our warfare are not carnal,” they’re not fleshly, “but they are mighty through God to the pulling down of the strongholds of the enemy” ( 2Co 10:4 ). And the big gun in the spiritual warfare is prayer.

And it is interesting, because the prayer itself takes on the nature of a spirit in that the prayer does not become restricted to time or space or material. So that we can pray here tonight for a friend in Florida who is maybe going through a real spiritual trial. The enemy is really oppressing them, giving them a bad time. I can go into my closet. I can get on my knees. And I can begin to intercede for my friend in Florida. And as I pray for them, my prayer takes on the nature of a spirit in that it goes immediately to Florida, right into the home where they are and begins to do business for God right there in their house. Driving back the forces of darkness. Binding the forces of the enemy, and releasing God’s work in their lives. Doing spiritual battle.

And so God has given us weapons whereby we have a decided advantage over the enemy. But whenever he gets you into the flesh, then he has the advantage. And Satan is always trying to get us into the flesh for that reason. So the best thing when someone is lying about me, someone is trying to cut me down and all, the best thing you can do is what David did, give yourself to prayer. Don’t get into the physical. You’ll only get wiped out. But retreat into prayer, and man, you can blast him to pieces and they don’t even know where it’s coming from. As you enter into the spiritual warfare and you do battle in the spirit through prayer. Oh, the change that you can bring in the lives of people.

Several years ago there was a United States senator from Missouri, very popular senator. He had a very keen mind. And he was sitting in the Senate in Washington during an especially busy session. His wife was in a prayer group with some ladies in their home state in Missouri. And her husband, because of his popularity, was actually being considered as a possible candidate for the presidency of the United States. One day, she and a group of the ladies at the prayer meeting decided that they were going to band together to pray for her husband’s salvation. A brilliant man, but he was an atheist.

And so these ladies began every day at ten o’clock, no matter what they were doing, they would stop and agree together in prayer that God would get hold of the heart of this lady’s husband and bring him to Jesus Christ. Binding the work of the enemy that had blinded him; was holding him captive. During the Congressional recess, he came home. And on Sunday as she got up to go to church, she was surprised that he also got up. And she said, “Well, where are you going today?” He said, “I’m going to church with you.” And it rather surprised her, but she played it cool. And that morning in the service, when the invitation was given, he went forward to publicly receive Jesus Christ.

And, of course, she was absolutely ecstatic, as were all of the ladies that were in her prayer group who had been praying for his salvation. Afterwards, she told him of this prayer pact that these ladies had made. He said, “When did you start?” And so she said, “Well, let’s see, it was you know, Tuesday afternoon or Tuesday morning, and let’s see, it was just before… ” and she figured out the date and she said, “March the twelfth, ten o’clock, Tuesday morning.”

He pulled out his diary to that date and with the time difference, he said, “Though I am sitting here in the Senate,” in his diary, “and there is debate going on, suddenly I have become conscious of a great need in my life for God.” Spirit force, the Spirit power by which lives can be changed.

“I will give myself,” the psalmist said, “unto prayer.” The wisest thing you can do. Now I don’t really believe that you should give yourself to prayer as the psalmist did. For he says in verse Psa 109:5 , concerning the wicked and his enemies,

They have rewarded me evil for good, and hatred for my love. [Therefore, Lord,] Set a wicked man over him: let Satan stand at his right hand. When he shall be judged, condemn him: and let his prayer become sin. Let his days be few; and let another take his office. Let his children be fatherless, and his wife a widow. Let his children continually be vagabonds, and beg: let them seek their bread also out of their desolate places. Let the extortioner catch all that he has; and let the strangers spoil his labor. And let there be none to extend mercy unto him: neither let there be any favor for his fatherless children. Let his posterity be cut off; and in the generation following let their name be blotted out. Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out. Let them be before the LORD continually, that he may cut off the memory of them from the earth. Because that he remembered not to show mercy, but persecuted the poor and the needy man, that he might even slay the broken in heart. As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. As he clothed himself with cursing like with a garment, so let it come into his bowels like water, and like oil into his bones. Let it be unto him as the garment which covers him, and for a girdle wherewith he is girded continually. Let this be the reward of my adversaries from the LORD, and of them that speak evil against my soul ( Psa 109:5-20 ).

Boy, he’s really out for blood! How far this is, of course, from the teachings of Jesus in the New Testament, who said, “Bless those that curse you, do good unto those that despitefully use you” ( Mat 5:44 ). But this is David, and this is what I feel many times when someone’s done me wrong. I feel, “Lord, give them one.” So though I can identify with the prayer, yet I realize that this is not the new nature in Christ of forgiveness. Realizing how much God has forgiven me, I also am to forgive.

Now, “Let another take his office,” verse Psa 109:8 . In the first chapter of the book of Acts, after Jesus had ascended into heaven and the disciples were meeting together in Jerusalem waiting for the outpouring of the Holy Spirit, Peter said to them, “You know, it’s necessary that we get someone to take Judas’ place who by transgression fell. For, the scriptures said, ‘Let another take his bishopric,'” ( Act 1:20 ). And Peter is quoting this particular psalm, verse Psa 109:8 , “Let another take his office,” and he applies it unto Judas Iscariot. And as you read David’s vilification against this traitor, the man who lied against him and all, Satan standing at his right hand, condemned and all, there is a shadow of Judas behind it.

Now David prayed that for his enemies, but now he’s praying for himself in verse Psa 109:21 , and he sure changes the tune.

But for me, O God the LORD, do for me for thy name’s sake: because thy mercy is good, deliver me. For I am poor and needy, my heart is wounded within me. I am gone like the shadow when it declineth ( Psa 109:21-23 ):

Referring to the sundial.

I am tossed up and down as the locust. My knees are weak through fasting; and my flesh faileth of fatness ( Psa 109:23-24 ).

I’m skinny and weak.

I became also a reproach unto them: when they looked upon me they shaked their heads ( Psa 109:25 ).

And if you go over there today, you’ll see them when they are fighting with each other or talking with each other, they just shake their heads violently as they’re yelling at one another.

Help me, O LORD my God: O save me according to thy mercy: That they may know that this is thy hand; that thou, LORD, hast done it. Let them curse, but You bless: when they arise, let them be ashamed; but let your servant rejoice. Let my adversaries be clothed with shame; and let them cover themselves with their own confusion, as with a mantle. And I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude. For he shall stand at the right hand of the poor, to save him from those that condemn his soul ( Psa 109:26-31 ).

Interesting psalm. “

Fuente: Through the Bible Commentary

Psa 109:1-5

Psalms 109

THE MOST TERRIBLE PSALM IN THE WHOLE PSALTER

We do not intend the title we have given this psalm to be disrespectful or critical. It is only that the bitter imprecations of this psalm appear to us as wholly antithetical to the true spirit of Christianity.

There was certainly a glimpse of this same bitter spirit that appeared in the lives of two of the blessed apostles, namely, “The Sons of Thunder,” that is, “Boanerges” (Mar 3:17). These, of course, were James and John the sons of Zebedee.

The glimpse referred to is recorded in Luk 9:52 ff. The apostles went before Jesus into a village of the Samaritans to prepare the way for Jesus, but the Samaritans did not receive him. James and John immediately asked, “Lord wilt thou that we bid fire come down from heaven and consume them?” However, Jesus turned and rebuked them, and said, “Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men’s lives, but to save them” (Luk 9:55-56 KJV). In the light of what Jesus said on that occasion, we cannot believe that our Lord would have concurred in the bitter imprecations of this psalm.

As Addis said, “These are further from the spirit of Christianity than anything else in the whole Psalter.” Kidner cautioned us that, “These things are written for our learning, not for our imitation.

All kinds of devices have been proposed by which scholars attempt to soften the bitterness of these words. We shall enumerate some of these, none of which appear to us as acceptable interpretations: (a) Rhodes understood the “enemies of the psalmist” to be the speakers in Psa 109:21-31, not the psalmist. (b) Jones speaks of those who consider the psalm a prophetic depiction of the maledictions heaped upon Christ by his enemies, and (c) of those who attribute the imprecations as the words of Christ, instead of the words of David. (d) Chrysostom stated that, “The imprecations are a prophecy in the form of a curse.

“All such devices,” as Maclaren said, “Are too obviously makeshifts. It is far better to recognize the discordance between the temper of the psalmist and that enjoined by Christ than to try to cover it over.

That there is indeed an impassable gulf between the spirit of the Old Testament and that of New Testament was categorically stated by Christ himself, touching on this very point of one’s attitude toward his enemies.

“Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy: but I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven” (Mat 5:43-45).

According to the superscription, this is “A Psalm of David”; and there is no dependable information that casts any doubt on it. Rawlinson judged this assignment to be “not inappropriate, also suggesting that the enemies here imprecated might have been Saul, Doeg, Ahithophel, or Shimei, along with their retainers and followers.

The date of the psalm, therefore, must have been at some point during the life of David, certainly not in the vicinity of 80 B.C. (according to Addis). The psalm was included in the LXX version about 250 B.C.

There are three divisions of the psalm. (1) A description of David’s enemies (Psa 109:1-5); (2) a prayer for the punishment of those who had wronged him, citing especially one of them (Psa 109:6-20); and (3) a prayer for the sufferer’s own deliverance, including a promise of thanksgiving (Psa 109:21-31).

Psa 109:1-5

DESCRIPTION OF DAVID’S ENEMIES

“Hold not thy peace, O God of my praise;

For the mouth of the wicked, and the mouth of deceit have they opened against me:

They have spoken unto me with a lying tongue.

They have compassed me about with words of hatred,

And fought against me without a cause.

For my love they are my adversaries:

But I give myself unto prayer.

And they have rewarded me evil for good,

And hatred for my love.”

The enemies of David are described here as deceitful liars (Psa 109:1-2). They are wicked men who hate him (Psa 109:2-3). They are carrying on a vendetta against him and are returning hatred for his love, rewarding him evil for the good he has done them (Psa 109:4-5).

E.M. Zerr:

Psa 109:1. The word peace as used here means to be silent. The Psalmist is begging God to say or do something about the wicked conduct of the enemy.

Psa 109:2. Mere opposition would not baffle a brave man like David. What he dreaded was the effect of deceitful words spoken against him. It is difficult to make a proper defense against a foe who attacks from ambush.

Psa 109:3. David was never the kind of man who would deny any act of which he was guilty. Therefore we can appreciate his complaint at being opposed without a cause.

Psa 109:4. Too much favor shown to some men will make them enemies of their benefactors. It has been said that a sure way to lose a man’s friendship is to loan him some money. It does not always work that way but often does. Instead of plotting some form of vengeance against the ingratitude of those whom he had favored, David said he would pray for them. That reminds us of the teaching of Christ in Mat 5:44.

Psa 109:5. Ingratitude is a grievous fault and is severely condemned in the Bible in places too numerous to mention here. But it is still worse when a person shows that spirit by doing something evil against the one who has favored him.

Fuente: Old and New Testaments Restoration Commentary

This is a psalm full of interest. The singer is in a place of terrible suffering due to the implacable hostility of his foes. The passage containing the imprecations (vv. Psa 109:6-19) contains the singers quotation of what his enemies say about him, rather than what he says about them. In a translation published by the Jewish Publication Society of America, that fact is clearly shown. They render verses Psa 109:5 and Psa 109:20 thus:

They repay me evil for good, And hatred for my love (saying) …

This it is which mine enemies seek to obtain of the Lord, And those that speak evil against my life.

This is extremely probable in view of the fact that the opening complaint is, The mouth of the wicked and the mouth of deceit have they opened against me. The singer complains, For my love they are my adversaries (which the translation already referred to gives as, In return for my love they persecute me.)

Taking this view of the psalm it is a sob, which is also a song. The circumstances are terrible. Perhaps there is nothing harder to bear than accusations which are untrue, and these were terrible things which they said, and horrible things they desired for him. But the heart pours out its complaint to God, and ends with a note of praise.

Fuente: An Exposition on the Whole Bible

the Persecutor of the Needy

Psa 109:1-16

This psalm is like a patch of the Sahara amid a smiling Eden. But, terrible as the words are, remember that they were written by the man who, on two occasions, spared the life of his persecutor, and who, when the field of Gilboa was wet with Sauls life-blood, sang the loveliest of elegiacs to his memory. These maledictions do not express personal vindictiveness. Probably they should be read as depicting the doom of the wrong-doer. The Apostle, quoting this psalm, expressly says that the Spirit of Inspiration spoke before by the mouth of David, Act 1:16. The imperative let might better be translated by the future shall. This would be in perfect conformity with Hebrew usage.

Notice in Psa 109:4 that by omitting the three words in italics, a beautiful suggestion is made of the life of prayer: But I-prayer. The only response of the psalmist to the hatred of his enemies was to give himself more absolutely to prayer. His whole being was consumed in the one intense appeal to God. Such times come to us all. Such prayers always end in praise and thanksgiving, Psa 109:30. Happy are we who also can count on the Advocate with the Father, Psa 109:31. Jesus prays our prayers with us.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 109:8

As often as we keep St. Matthias’ Day, we keep the memorial of the sin and misery of the traitor Judas also; and our thoughts are carried back to that severe and awful Psalm, the hundred and ninth, which contains at large the sentence of the everlasting Judge on such wickedness as his, that kind of wickedness which is properly called apostacy, when such as have been brought unusually near to God fall away from Him, and their fall, by a most just judgment, brings a curse proportionate to their first blessing.

I. Two circumstances of the punishment of such as Judas are expressed in the text: “Let his days be few, and let another take his office,” or bishopric. The words in themselves sound simple enough; they might seem to speak of no more than all human beings must undergo by the necessity of their mortal nature. All our days are few; they are but as grass; they are gone almost before we can count them. All our places, stations, and offices, whatever they may be, must soon pass away from us, and another take them in our place. But this, the common lot of all, is here turned into a fearful and peculiar curse for those who slight high privileges and betray sacred trusts.

II. These very circumstances are means in God’s hand to lessen the quantity of mischief which is done by those who fall from Him. Christ so ordained that the very downfall of one of His own Apostles, which beforehand one would expect to be well nigh the ruin of the Church, was made consistent with its continuance and prosperity.

III. The Scriptures appear to signify that this dispensation concerning Judas was a kind of type or pattern of God’s dealings with the whole Jewish people when they proved unfaithful. Whereas it is written of Judas, “Let another take his office,” we know that the Christian Church, gathered from among both Jews and Gentiles, has been put in the place of Israel, to be God’s minister, and by its union with Christ to be priest, prophet, and ruler on earth. Now it is a serious and alarming thought for us all, If Judas Iscariot, who, favoured as he was, had never received the Holy Ghost; if the Jewish people, whose highest privileges were but a shadow of what we receive in baptism-if they had their days cut off by so dreadful a sentence, and their place in God’s world given over to others, what are Christian pastors to expect should they after all prove unclean and unworthy? It is a fearful thought how near we may go-how near, alas! we have gone-towards forfeiting our privileges and bringing the traitor’s curse upon us.

Plain Sermons by Contributors to “Tracts for the Times” vol. vi., p. 41.

The Psalmist’s words declared the utter overthrow of the house of Judas, but the continuation of the office which he held. His house was to be desolate, but not so his apostolical throne. Such was the prophetic intimation of the Spirit of God; and in obedience thereto, the eleven disciples proceeded to the election of a successor to the lost Apostle. “The lot fell upon Matthias, and he was numbered with the eleven Apostles.” There is a fearful light, as it were, around the apostleship of Matthias. We cannot think of him without recalling him who went before. Surely, we imagine, he must have gone about the work of an apostle with a fear and a trembling which even Peter never knew.

I. Consider how far the case of Matthias is our own, and how far therefore his feelings should be ours also. (1) The whole Christian Church stands to the Jewish race as Matthias to Iscariot. The Israelites were the first called to be God’s special servants; to them was the commission given to keep alive the remembrance of His name, to make His praise to be glorious. They betrayed the trust; they adhered not to His worship; they gave His honour to another; they stoned His prophets; they rejected His Son. And then went forth the decree, “Let their days be few, and let another take their office.” There is a voice from the past to the present, from the old Israel to the new, which bids us not to be high-minded, but fear, as those who fill a traitor’s place. (2) Not only is the Christian Church the successor of the repudiated Jewish Church, but the whole race of man is the successor upon trial to the fallen armies of the sky. Before us now is placed the choice which ages ago was given to Satan and his legions: the choice whether in sincerity and truth we will be the servants of the Son of God.

II. From what has been advanced we learn in a most striking manner: (1) the sureness with which God’s will is accomplished sooner or later; (2) the wonderful uniformity of the test to which God has subjected all His creatures. The test is simply loyalty to the only-begotten Son.

Bishop Woodford, Occasional Sermons, vol. i., p. 67.

References: Psa 109:8.-J. Keble, Sermons for Saints’ Days, pp. 154-165. Psalm 109-J. Hammond, Expositor, 1st series, vol. ii., p. 325. Psa 110:1.-J. Budgen, Parochial Sermons, vol. i., p. 58; Preacher’s Monthly, vol. v., p. 269; J. Irons, Thursday Penny Pulpit, vol. ix., p. 129.

Fuente: The Sermon Bible

Psalm 109-113

Psalm 109 Christ in Humiliation

1. Despised and rejected (Psa 109:1-5)

2. The rejectors and their fate (Psa 109:6-20)

3. The Christ in His sorrow (Psa 109:21-25)

The five Psalms which are next grouped together belong to the most interesting in the whole collection. They give a marvellous prophecy concerning Christ, His rejection, exaltation and coming glory. In Psa 109:1-31 we see Him rejected. In Psa 110:1-7 He is at the Right hand of God, waiting till His enemies are made His footstool, returns as the victorious King and becomes the Priest after the order of Melchisedec. The three Psalms which follow, all Hallelujah Psalms, show forth His glory and His kingdom.

Psa 109:1-31 gives us once more the story of His rejection. We hear the complaints from Himself, indited by His Spirit. He is the hated One. They fight against Him without a cause. They reward Him with evil for good, and His love, the love which sought them, they answer with hatred. Verses 6-15 have reference to Judas who betrayed Him and applies to all those who reject Him. Psa 109:8 is quoted by Peter in Act 1:20. Of the betrayer it is said, He loved cursing, so let it come unto him; as he delighted not in blessing, so let it be far from him. But this is true of all who reject Christ. All the cursing and punishment which come upon the rejectors of Christ are self-chosen. In the closing verses we hear the weeping, sorrowful voice of the Rejected One.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 2942, bc 1062 – Title It is generally supposed that this Psalm was composed by David, when persecuted by Saul, who was rendered more implacable by the base and malicious calumnies of Doeg and others; though some are of opinion, that it was written when David fled from Absalom, and that Ahithophel, rather than Doeg, is the typical person against whom it is principally directed.

Hold: Psa 28:1, Psa 35:22, Psa 35:23, Psa 83:1, Isa 42:14

O God: Psa 118:28, Exo 15:2, Deu 10:21, Jer 17:14

Reciprocal: Psa 50:21 – I kept Psa 120:2 – from lying lips

Fuente: The Treasury of Scripture Knowledge

Enmity self-caused.

To the chief musician, a psalm of David.

On the other hand, men His adversaries display the awful reality of evil which is remediless because it rejects the only remedy. Of the imprecatory psalms, this is the strongest, being indeed a glimpse into the mouth of hell. And this I say in full view of the fact that it is not hell that is before us, but (according to the manner of the Old Testament) rather the government of God on earth: to which the law, imbedded in a covenant with a nation in the flesh, naturally appealed.

Yet it is in Gehenna, according to the import of that word (see Jos 15:8, notes), the self-caused doom to which,without other cause, men doom themselves. So is the enmity here self-caused, the hatred of good as good, brought to its highest thus by that which is good in its fullest display. For such it is not an arbitrary appointment that all things should in result declare themselves against them. It is only the declaration of the righteousness inherent in the framework of things; that is, that it is framed by the God of righteousness. So that, again, we must not shrink when we hear it affirmed by God that it is His judgment, or when it is looked for and besought by men suffering on earth, the cry of the widow, as the Lord Himself puts it, which must vex even the unjust judge to answer at last, and which God recognizes as the cry of His elect, and which, though He bear long, He will at length fully respond to.

Here the application of the eighth verse by the apostle to Judas (Act 1:20), and no less the connection with the following psalm, show us that it is the voice of the Prince of martyrs that is to be heard, though it may well be not alone, but identified with the cry which from Abel runs throughout all history. Nor is this contrary to the grace which failed not from His lips while hope was left, but which He always declared had its limit, and if refused would only avail to increase men’s condemnation. Of Judas He Himself declared: “good were it for that man if he had not been born.” And while this application may in no wise be the whole, it shows at least sufficiently the character of that limit which there surely is. But we shall gain clearer understanding by the examination of the psalm.

1. The appeal is to God to open His mouth. Men’s mouths are opened wide; but only deceit and hatred are poured out! For himself, he only pours out his heart to God. It is for good they are requiting evil, -enmity for love.

Causeless enmity is, of course, enmity that has its cause only in the condition of heart from which it arises, and whose state it shows. But this is not merely such; it is love that awakens it; it is moral antagonism to that which is good and lovely; it is corruption such as the sun that invigorates the living breeds in the dead. And this is death, and naturally hopeless, as death is: for only from that which is good can good be looked for, and yet here the good itself produces but evil. All means, therefore, fail; hope fails; if it be fully proved, judgment alone can be invoked; and the next ten verses are accordingly a cry for judgment.

2. The judgment is first personal. He is to be put into the hands of a wicked one; and at his right hand, when he would put it forth for aid, he is to find an adversary. This is only congruous dealing, finding others toward him just what he had been to them. Then; when he is judged, there can be no plea made for one who is beyond the reach of hope. His prayer for himself is only a struggle against the righteous government of God, and not repentance or submission: thus it may well be treated as sin. His sentence is to death, not long delayed; and his office passes over to another.

It is not here that conscience can make any plausible objection. When we turn to the relation of his sin to others there come in many; and to remove them the light must be brought in from elsewhere. But God has provided for it, and we may be sure that there can be no contradiction between His nature and His acts.

He has Himself assured us that He “visits the iniquity of the fathers upon the children unto the third and fourth generation,” but then it is added as most necessary guarding of what would be otherwise misconstrued, “of them that hate Me”; and elsewhere the proverb which Israel had taken up from just such misconstruction is reprobated most emphatically by the Lord: “the fathers have eaten sour grapes, and the children’s teeth are set on edge.” (Eze 18:1-32.) He not only says, but swears, that they shall have no occasion to use such a proverb; that the son shall not bear the iniquity of the father, nor the father bear the iniquity of the son; that the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him; while the repentance of any shall avert his doom.

On the other hand, it is familiar to us all that the character of the father may have much to do with the temporal condition of the children; and that thus the warp and woof of human history proclaim the far-reaching consequences of sin. And all this is a witness from God as to it that could not be silenced without the worst results upon men at large. If we take, then; these guides and guards on either hand, we shall avoid serious mistake as to the moral character of what we have in this psalm, with all its solemn imprecations of judgment on the transgressor. So far as this affects his children it is overruled for blessing to them; as surely as they heed the lesson; nor can sin be bound upon Any, apart from the consent of their own character. And this the 14th verse here definitely shows: for the very prayer that the iniquity of his fathers may be remembered before Jehovah is grounded upon his own character in this way (ver. 16).

3. Accordingly, the moral reason is given in the third division; where the equal government of God is clearly seen; and then

4. The need and poverty which appeal to God, and for which He is besought to come in; according to His Name and title over all, and deliver. There is, all through, no thought of suffering from God, nor therefore of atonement: nothing that cannot be applied, in measure, to His people as to Christ Himself; and there is little need of comment as to it.

5. A final appeal to God to be with him, and give convincing proof that He is so, closes the psalm. If they curse, may God bless; and may the adversaries be clothed with shame. Then will he give thanks to Him with his mouth, and praise Him amid the multitude: for He standeth at the right hand of the needy, -where the outstretched hand can also find Him, -to save him from those that judge his soul.

Fuente: Grant’s Numerical Bible Notes and Commentary

The first psalm in this lesson is one of the imprecatory or cursing psalms, in the interpretation of which we should keep in mind the principles already stated: (1) that the writer speaks as a prophet; (2) that the enemies are not merely personal to him but enemies of God; (3) that they are not individuals so much as nations; and (4) that they are considered at a time when the incorrigible condition has been reached, and they have become permanently fixed in opposition to the Most High. The allusion to Judas (Psa 109:8), suggests a symbolical character for the whole, and it would not be difficult to discover under the surface the lineaments of the Antichrist.

Psalms 110

The explicit application of this psalm to the Savior, by Himself (Mat 22:42-45), and by the apostles (Act 2:34; 1Co 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Php 2:9-11; Heb 10:12-13), leaves no doubt of its prophetic character.

Not only was there nothing in the position or character of David to justify a reference to either, but the utter severance from the royal office of all priestly functions (so clearly assigned the subject of this psalm) positively forbids such a reference.

The psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God. – Jamieson, Faussett and Brown

Psalms 110-111

Are frequently interpreted together, the first celebrating Gods gracious dealings with His people, and the second carrying on the thought as an exposition of its last verse. Using that verse as a text, the whole of Psalms 112 becomes illuminative of it.

Psalms 113-118

Of these psalms it may be said that the Jews used them on their great festivals, calling them the Greater Hallel, which means hymn. They contrast Gods majesty with His condescension (Psalms 113), they celebrate His former care of His people (Psalms 114), they beseech Him to vindicate His glory over the vanity of idols (Psalms 115), they praise Him for deliverance from peril (Psalms 116), etc.

The last-named (Psalms 116), is a particularly beautiful psalm, noting three distinct experiences of the psalmist: love (Psa 116:1-6); rest (Psa 116:7-11) and gratitude (Psa 116:12-19). Love because God heard him, rest even when men are false to him, and gratitude expressed both with the lips and life.

Psalms 119

It is divided into twenty-two pans, or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse gives name to the stanza.

Its contents are mainly praises of Gods word, exhortation of its perusal, and reverence for it; prayers for its proper influence, and complaints of the wicked despising it. There are but two verses (Psa 119:122; Psa 119:132) which do not contain some term or description of Gods word. These terms are of various derivations, but used, for the most part, synonymously, though the variety seems designed to express better the several aspects in which our relations to the Word are presented.

The psalm does not appear to have relation to any special occasion of the Jewish nation, but was evidently intended as a manual of pious thoughts, especially for instructing the young, and its artificial structure was probably to aid the memory. Jamieson, Faussett and Brown

QUESTIONS

1. on what principles are the imprecatory psalms to be interpreted?

2. What New Testament character is typically referred to in Psalms 109?

3. What proves the prophetic character of Psalms 110?

4. What does the psalm celebrate?

5. What designation has been given to Psalms 113-118, and when and by whom are they used?

6. Name six peculiarities of Psalms 119.

Fuente: James Gray’s Concise Bible Commentary

Psa 109:1. Hold not thy peace Do not neglect me, but take notice of my extreme danger and misery, and let my sentence come forth from thy presence, Psa 17:2. Delay not to give judgment upon the appeal made to thee. O God of my praise The author and matter of all my praises: in whom I glory, and not in any wisdom or strength of my own: who hast given me continual occasion to praise thee; whom I have praised, and will praise while I live, and hope to praise to all eternity.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Psa 109:6. Set thou a wicked man over him. This cannot apply to Ahithophel; he was already his own executioner.Let Satan, that is, an adversary, stand at his right hand, to accuse him, as Dog stood and falsely accused the highpriest, and David also of conspiracy against Saul; a just punishment for accusing the innocent.

Psa 109:14. Let the iniquity of his fathers be remembered. Sin is often strikingly entailed on posterity, in diseases, moral consequences, and temporal circumstances.

Psa 109:17. As he loved cursing, so let it come unto him. See on Gen 9:25, where Noah curses Canaan, and Ham his father. Let all culprits truly repent, and pray the Lord for temporal mitigation; for no sentence or curse of the magistrate can affect a mans final salvation.

REFLECTIONS.

How awful are the courses of the wicked. They often far exceed the intentions of the culprits, when they first enter on a course of crimes. Surely Dog, when he used his lying tongue, could not think nor know, that in one hour he should murder four score priests, and that on the same day, all their mothers, wives and children, should be slain! The faction formed against David requited him evil for good, and let loose all the wickedness of the human heart, and the long festering corruptions of a guilty people: and all who love God will shun the counsel of the ungodly. Just so did the Jews requite the Saviour evil for good: they loaded his character with calumny, and thirsted for his blood.

We have the awful visitations which the Holy Ghost prompted David to utter against Dog, and against his children, unless by repentance they obtained the removal of these evils. But it is proper to repeat here what is said before, that those maledictions are not to be understood of real evil wishes towards enemies; but rather as wishes prophetical, because in twenty places David prays for the good of his enemies. So they were understood in the primitive church. Hc non optando sunt dicta, sed obtandi specie prophetando. August. de Civ. Dei. lib. 17. cap. 19. But we, being neither prophets nor judges, ought not to use this language to our enemies, how wicked soever they may be.

This will farther appear from the mystical sense of the passage. The Holy Spirit prompted David to say this more of Judas, and the Jews, than of Dog. Whose readeth let him understand: the days of both those traitors were few. Satan standing at their right hand, drove them both to destruction. Their wives were widows, and their children orphans. The days also of the conspirators against our Saviour were few. The Romans everywhere cut them off. They were driven out from the presence of the Lord, their children were made vagabonds, seeking their bread in the desolate places of the gentiles. The extortioners for more than twelve hundred years have seized their wealth, and strangers have spoiled their labour. The principal cities of Europe have been stained with their blood; and in India they are poor and wretched to a proverb. Thus their posterity has been cut off, and their name in many places blotted out. They showed no favour to Christ, nor to his church; neither did the bloody Romans, nor the misguided christians show them any mercy. Nay, God himself would not hear them when they cried. What shall we say to these things? If this be not the accomplishment of prophecy, and the pursuing hand of vengeance, we must renounce all belief in the providence of God.

David, betrayed of men, made the Lord his confidence. From the twenty first verse to the close of this psalm, his devotion rises to that reliance on the rock of his salvation, which anticipated the deliverance which in the course of six years placed him on the throne.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CIX. A Psalm of Cursing.This Ps. is further than anything else in the whole Psalter from the spirit of Christianity. It falls into three parts: Psa 109:1-5. The Psalmists distress in persecution; Psa 109:6-20. Bitter curses against his foes; in Psa 109:21-31 he recurs to his suffering but is confident of final deliverance. Note that in Psa 109:6-20 he does not merely assert that God will punish. Had he done so, he would have felt his pain of body and soul much softened. As it is, he is in utter wretchedness, and curses his foes in the anguish of his spirit. No doubt he regards his enemies as utterly wicked. But we do not know how far he was justified in so doing, nor even who his enemies were. The curses strongly resemble those in the Psalms of Solomon (Psalms 4), which are probably pointed at Alexander Jannus (p. 608), the Sadducee leader, and must have been written before 80 B.C.

Psa 109:2. wicked: read, wickedness.

Psa 109:4 b. literally, and I [am] prayer (note italics). The Heb. makes no better sense than the English. The text is corrupt.

Psa 109:6. Read perhaps, Let his wickedness be sought out in him.

Psa 109:10 b. Read with LXX, and let them be driven out of their ruins.

Psa 109:11 a. Read, search out all that he hath.

Psa 109:13 b. Read, in one generation.

Psa 109:16. Syr. has those that were sorrowful of heart even unto death.

Psa 109:23. The poet is thinking of a swarm of locusts driven helpless before the storm and at last, it may be, drowned in the sea.

Psa 109:24 b literally, My flesh faileth, because there is no fat upon it.

Fuente: Peake’s Commentary on the Bible

PSALM 109

The ways of God in connection with the path of Christ in humiliation.

Prophetically the psalm looks on to the time when the restored godly remnant of the Jews will have to face, not only Gentile enemies, as in the previous psalm, but, the hostility of the unbelieving Jews led by Antichrist.

These trials, that the Jewish remnant will have yet to meet, have already been faced by Christ in the days of His humiliation. Thus, while the psalm prophetically gives the future experiences of the remnant, it also presents the ways of God with Christ in humiliation (v. 27), according to which the wicked, energized by Satan, are allowed to speak against Christ – the holy Sufferer, who gave Himself to prayer and waited for God to speak on His behalf.

(vv. 1-5) The opening verses touchingly present experiences which were only fully entered into by Christ in humiliation. In the ways of God there came a time when God was silent, in the presence of the insults heaped by man on the One who was wholly here for the praise of God. While submitting to the trial, the holy Sufferer looks to God and waits for Him to speak on His behalf.

The guilty nation, led by the mouth of the wicked man (singular), spoke against Christ with a lying tongue. The lying lips that laid false charges against Christ, were moved by hearts that hated Christ. For this hatred there was no cause in Christ. In Christ there was only love that expressed itself in doing good to His enemies. In the presence of the causeless hatred of the Jew, He gave Himself to prayer; while His enemies devised evil against One whose love only called forth their hatred. Their hostility aroused no resistance from Christ: it called forth perfect submission that took all from God, and perfect dependence that carried all in prayer to God.

In the days to come, when the Jewish remnant will have to face the hostility of the nation led by Antichrist, how greatly will they be comforted, and sustained, by the realization that Christ has already trodden the path that they are called to tread.

(vv. 6-20) The verses that follow present the call for judgment on the adversaries of Christ. Judas was a special instance of the hatred that took advantage of the humility of Christ to persecute the poor and needy man, and slay the broken in heart. Hence the Spirit of God has applied expressions used in these verses to Judas (cp. Luk 22:47-48; Act 1:20). Verse 20, however, shows that it is not only an individual of outstanding wickedness that is in view, but all the adversaries of the Lord who have spoken evil against His soul. Doubtless, the verses have in view, not only Judas and the guilty nation in the day of Christ’s humiliation, but also Antichrist and the apostate mass of the Jews under his leadership in a day yet to come.

The enemy contemplated in these verses is viewed as energized by Satan. This we know was so in the case of Judas and will be so in the person of the coming Antichrist. We learn the judgment that will come upon such. His days are cut off (v. 8); his offspring are forsaken (vv. 9-10); his possessions are lost (v. 11); he is beyond the pale of mercy (vv. 12-15).

This overwhelming judgment comes upon one that showed no mercy, that persecuted the poor and needy man, and slew the one whose heart was broken by the causeless hatred of man (v. 16). The cursing that he loved falls upon himself; the blessing that he spurned is removed far from him. The garments of cursing with which he clothed himself, he shall for ever wear (vv. 17-19).

Such will be the judgment of those who without cause spurned the love and goodness of Christ in the days when, in His humility, He became the poor and needy Man; who spoke against Him (v. 2); who lied against Him (v. 2); who fought against Him (v. 3); who rewarded Him only evil (v. 5); who persecuted Him, and at last slew the broken in heart (v. 16).

(vv. 21-29) The call for judgment on the adversaries is followed by a prayer to God to act on behalf of the godly. The prayer opens with the highest plea – the maintenance of what is due to God’s Name. Then follows the plea of the exceeding need of the godly soul (vv. 22-25). The very need that gave vile men the occasion to persecute calls forth the delivering mercy of God (cp. vv. 16 and 20).

A third plea for help is that it may be made manifest that these sorrows have been allowed of the Lord, and that His hand is declared in salvation. All is permitted of God in His wonderful ways with Christ, that the godly may be blessed (v. 28), and the adversaries be put to shame (v. 29).

(vv. 30-31) The closing verses anticipate the result of God’s intervention. Not only will Christ celebrate the praise of Jehovah, but He will become the Leader of the praise among the multitude of God’s people. Satan may stand at the right hand of the wicked to persecute the godly in humiliation: Jehovah is at the right hand of the poor to save him from those that condemn his soul.

Fuente: Smith’s Writings on 24 Books of the Bible

109:1 [To the chief Musician, A Psalm of David.] Hold not thy peace, O God of my {a} praise;

(a) Though all the world condemn me, yet you will approve my innocence and that is sufficient praise to me.

Fuente: Geneva Bible Notes

Psalms 109

This individual lament is one of the imprecatory psalms in which the writer called on God to avenge his enemies (cf. Psa 3:7; Psa 5:10; Psa 6:10; Psa 7:14-16; Psa 28:4-5; Psa 31:17-18; Psa 37:2; Psa 37:9-10; Psa 37:15; Psa 37:20; Psa 37:35-36; Psa 40:14-15; Psa 54:5; Psa 55:9; Psa 55:15; Psa 55:23; Psa 59:12-13; Psa 63:9-11; Psa 64:7-9; Psa 71:13; Psa 79:6; Psa 79:12; Psa 139:19-22; Psa 140:9-10). [Note: See Day, "The Imprecatory . . .," pp. 176-80.]

"Whereas Psalms 88 is preoccupied with the absence and silence of God, Psalms 109 is concerned for vindictiveness toward other human beings who have seriously violated the speaker. I group them together because I believe the two psalms embody the main problems of Christian faith: the problem of trusting a God who seems not available, and the problem of caring for a neighbor who is experienced as enemy." [Note: Brueggemann, p. 81.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Lament over enemies 109:1-5

David asked God to respond to his prayer for vindication. He had shown love to an unidentified group of people, but they had returned hatred, lying, and evil. He did not avenge their injustice but pleaded with God to do so.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 109:1-31

THIS is the last and the most terrible of the imprecatory psalms. Its central portion (Psa 109:6-20) consists of a series of wishes, addressed to God, for the heaping of all miseries on the heads of one “adversary” and of all his kith and kin. These maledictions are enclosed in prayers, which make the most striking contrast to them; Psa 109:1-5 being the plaint of a loving soul, shrinkingly conscious of an atmosphere of hatred, and appealing gently to God; while Psa 109:21-31 expatiate in the presentation to Him of the suppliants feebleness and cries for deliverance, but barely touch on the wished for requital of enemies. The combination of devout meekness and trust with the fiery imprecations in the core of the psalm is startling to Christian consciousness, and calls for an effort of “historical imagination” to deal with it fairly. The attempts to attenuate the difficulty, either by making out that the wishes are not wishes, but prophecies of the fate of evildoers, or that Psa 109:6-20 are the psalmists quotation of his enemies wishes about him, or that the whole is Messianic prediction of the fate of Judas or of the enemies of the Christ, are too obviously makeshifts. It is far better to recognise the discordance between the temper of the psalmist and that enjoined by Christ than to try to cover it over. Our Lord Himself has signalised the difference between His teaching and that addressed to “them of old time” on the very point of forgiveness of enemies, and we are but following His guidance when we recognise that the psalmists mood is distinctly inferior to that which has now become the law for devout men.

Divine retribution for evil was the truth of the Old Testament, as forgiveness is that of the New. The conflict between Gods kingdom and its enemies was being keenly and perpetually waged, in most literal fashion.

Devout men could not but long for the triumph of that with which all good was associated, and therefore for the defeat and destruction of its opposite. For no private injuries, or for these only in so far as the suffering singer is a member of the community which represents Gods cause, does he ask the descent of Gods vengeance, but for the insults and hurts inflicted on righteousness. The form of these maledictions belongs to a lower stage of revelation; the substance of them, considered as passionate desires for the destruction of evil, burning zeal for the triumph of Truth, which is Gods cause, and unquenchable faith that He is just, is a part of Christian perfection.

The usual variety of conjectures as to authorship exists. Delitzsch hesitatingly accepts the superscription as correct in assigning the psalm to David. Olshausen, as is his custom, says, “Maccabean”; Cheyne inclines to “the time of Nehemiah (in which case the enemy might be Sanballat), or even perhaps the close of the Persian age” (“Orig. of Psalt.,” 65). He thinks that the “magnanimous David” could not have uttered “these laboured imprecations,” and that the speaker is “not a brave and bold warrior, but a sensitive poet.” Might he not be both?

To address God as the “God of my praise,” even at such a moment of dejection, is a triumph of faith. The name recalls to the psalmist past mercies, and expresses his confidence that he will still have cause to extol his Deliverer, while it also pleads with God what He has done as a reason for doing the like in new circumstances of need. The suppliant speaks in praise and prayer; he asks God to speak in acts of rescuing power. A praying man cannot have a dumb God. And His mighty Voice, which hushes all others and sets His suppliants free from fears and foes, is all the more longed for and required, because of those cruel voices that yelp and snarl round the psalmist. The contrast between the three utterances-his, Gods, and his enemies-is most vivid. The foes have come at him with open mouths. “A wicked mans mouth” would read, by a slight alteration, “a mouth of wickedness”: but the recurrence of the word “wicked man” in Psa 109:6 seems to look back to this verse, and to make the rendering above probable. Lies and hatred ring the psalmist round, but his conscience is clear. “They have hated me without a cause” is the experience of this ancient sufferer for righteousness sake, as of the Prince of all such. This singer, who is charged with pouring out a flood of “unpurified passion,” had, at any rate, striven to win over hatred by meekness; and if he is bitter, it is the pain and bitterness of love flung back with contumely, and only serving to exacerbate enmity. Nor had he met with evil the first returns of evil for good, but, as he says, “I was [all] prayer”. {compare Psa 120:7, “I am-peace”} Repelled, his whole being turned to God, and in calm communion with Him found defence and repose. But his patient meekness availed nothing, for his foes still “laid evil” on him in return for good. The prayer is a short record of a long martyrdom. Many a foiled attempt of patient love preceded the psalm. Not till the other way had been tried tong enough to show that malignity was beyond the reach of conciliation did the psalmist appeal to the God of recompenses. Let that be remembered in judging the next part of the psalm.

The terrible maledictions (Psa 109:6-20) need little commentary. They may be left in all their awfulness, which is neither to be extenuated nor degraded into an outburst of fierce personal vindictiveness. It is something far more noble than that. These terrible verses are prophecy, but they are prayers too; and prayers which can only be accounted for by remembering the spirit of the old dispensation. They are the more intense, because they are launched against an individual, probably the chief among the foes. In Psa 109:6-15 we have imprecations pure and simple, and it is noteworthy that so large a part of these verses refers to the family of the evildoer. In Psa 109:16-20 the grounds of the wished for destruction are laid in the sinners perverted choice, and the automatic action of sin working its own punishment is vividly set forth.

Psa 109:6-8 are best taken in close connection, as representing the trial and condemnation of the object of the psalmists imprecations, before a tribunal. He prays that the man may be haled before a wicked judge. The word rendered “set” is the root from which that rendered “office” in Psa 109:8 comes, and here means to set in a position of authority-i.e., in a judicial one. His judge is to be “a wicked man” like himself, for such have no mercy on each other. An accuser is to stand at his right hand. The word rendered adversary (the verb cognate with which is used in Psa 109:4) is “Satan”; but the general meaning of hostile accuser is to be preferred here. With such a judge and prosecutor the issue of the cause is certain-“May he go out [from the judgment hall] guilty.” A more terrible petition follows, which is best taken in its most terrible sense. The condemned man cries for mercy, not to his earthly judge, but to God, and the psalmist can ask that the last despairing cry to Heaven may be unanswered, and even counted sin. It could only be so, if the heart that framed it was still an evil heart, despairing, indeed, but obdurate. Then comes the end: the sentence is executed. The criminal dies and his office fails to another: his wife is a widow, and his children fatherless. This view of the connection gives unity to what is otherwise a mere heap of unconnected maledictions. It also brings out more clearly that the psalmist is seeking not merely the gratification of private animosity, but the vindication of public justice, even if ministered by an unjust judge. Peters quotation of Psa 109:8 b in reference to Act 1:20 does not involve the Messianic character of the psalm.

Psa 109:10-15 extend the maledictions to the enemys children and parents, in accordance with the ancient strong sense of family solidarity, which was often expressed in practice by visiting the kindred of a convicted criminal with ruin, and levelling his house with the ground. The psalmist wishes these consequences to fall in all their cruel severity, and pictures the children as vagabonds, driven from the desolation which had, in happier days, been their home, and seeking a scanty subsistence among strangers. The imprecations of Psa 109:11 at first sight seem to hark back to an earlier stage in the wicked mans career, contemplating him as still in life. But the wish that his wealth may be “ensnared” by creditors and stolen by strangers is quite appropriate as a consequence of his sentence and execution; and the prayer in Psa 109:12, that there may be no one to “draw out lovingkindness” to him, is probably best explained by the parallel clause. A dead man lives a quasi-life in his children, and what is done to them is a prolongation of what was done to him. Thus helpless, beggars, homeless, and plundered, “the seed of evildoers” would naturally be short-lived, and the psalmist desires that they may be cut off, and the world freed from an evil race. His wishes go backwards too, and reach to the previous as well as the subsequent generation. The foe had come of a bad stock-parents, son, and sons sons are to be involved in a common doom, because partakers of a common sin. The special reason for the terrible desire that the iniquity of his father and mother may never be blotted out seems to be, the desire that the accumulated consequences of hereditary sin may fall on the heads of the third generation-a dread wish, which experience shows is often tragically fulfilled, even when the sufferers are far less guilty than their ancestors. “Father, forgive them” is the strongest conceivable contrast to these awful prayers. But the psalmists petition implies that the sins in question were unrepented sins, and is, in fact, a cry that, as such, they should be requited in the “cutting off the memory” of such a brood of evildoers “from the earth.”

In Psa 109:16 a new turn of thought begins, which is pursued till Psa 109:20 -namely, that of the self-retributive action of a perverted choice of evil. “He remembered not” to be gracious to him who needed compassion; therefore it is just that he should not be remembered on earth, and that his sin should be remembered in heaven. He deliberately chose cursing rather than blessing as his attitude and act towards others; therefore cursing comes to him and blessing remains far from him. as others attitude and act to him. The world is a mirror which, on the whole, gives back the smile or the frown which we present to it. Though the psalmist has complained that he had loved and been hated in return, he does not doubt that, in general, the curser is cursed back again and the blesser blessed. Outwardly and inwardly, the man is wrapped in and saturated with “cursing.” Like a robe or a girdle, it encompasses him; like a draught of water, it passes into his inmost nature; like anointing oil oozing into the bones, it steals into every corner of his soul. His own doings come back to poison him. The kick of the gun which he fires is sure to hurt his own shoulder, and it is better to be in front of the muzzle than behind the trigger. The last word of these maledictions is not only a wish. but a declaration of the Law of Divine Retribution. The psalmist could not have found it in his heart to pray such a prayer unless he had been sure that Jehovah paid mens wages punctually in full. and that conviction is the kernel of his awful words. He is equally sure that his cause is Gods-because he is sure that Gods cause is his, and that he suffers for righteousness and for the righteous Jehovah.

The final part (Psa 109:21-31) returns to lowly, sad petitions for deliverance, of the kind common to many psalms. Very pathetically, and as with a tightening of his grasp, does the singer call on his helper by the double name “Jehovah, Lord,” and plead all the pleas with God which are hived n these names. The prayer in Psa 109:21 b resembles that in Psa 69:16, another of the psalms of imprecation. The image of the long, drawn out shadow recurs in Psa 102:11. The word rendered “am I gone” occurs here only, and implies compulsory departure. The same idea of external force hurrying one out of life is picturesquely presented in the parallel clause. “I am shaken out,” as a thing which a man wishes to get rid of is shaken out of the folds of a garment. The psalmist thinks of himself as being whirled away, helpless, as a swarm of locusts blown into the sea. The physical feebleness in Psa 109:24 is probably to be taken literally, as descriptive of the havoc wrought on him by his persecutions and trouble of soul, but may be, as often, metaphor for that trouble itself.

The expression in Psa 109:24 b rendered above “falls away from fatness” is literally “has become a liar,” or faithless, which is probably a picturesque way of saying that the psalmists flesh had, as it were, become a renegade from its former well-nourished condition, and was emaciated by his sorrow.

Others would keep the literal meaning of the word rendered “fatness”-i.e. oil-and translate “My flesh has shrunk up for lack of oil” (so Baethgen and Kay).

One more glance at the enemies, now again regarded as many, and one more flash of confidence that his prayer is heard, close the psalm. Once again God is invoked by His name Jehovah, and the suppliant presses close to him as “my God”; once again he casts himself on that lovingkindness, whose measure is wider than his thoughts and will ensure him larger answers than his desires; once again he builds all his hope on it, and pleads no claims of his own. He longs for personal deliverance: but not only for personal ends, but rather that it may be an undeniable manifestation of Jehovahs power. That is a high range of feeling which subordinates self to God even while longing for deliverance, and wishes more that He should be glorified than that self should be blessed. There is almost a smile on the psalmists face as he contrasts his enemies curses with Gods blessing, and thinks how ineffectual are these and how omnipotent is that. He takes the issue of the strife between cursing men and a blessing God to be as good as already decided. So he can look with new equanimity on the energetic preparations of his foes; for he sees in faith their confusion and defeat, and already feels some springing in his heart of the joy of victory, and is sure of already clothing themselves with shame. It is the prerogative of Faith to behold things that are not as though they were, and to live as in the hour of triumph even while in the thick of the fight.

The psalm began with addressing “the God of my praise”; it ends with the confidence and the vow that the singer will yet praise Him. It painted an adversary standing at the right hand of the wicked to condemn him; it ends with the assurance that Jehovah stands at the right hand of His afflicted servant, as his advocate to protect him. The wicked man was to “go out guilty”; he whom God defends shall come forth from all that would judge his soul. “If God be for us, who can be against us? It is God that justifieth: who is he that condemneth?”

Fuente: Expositors Bible Commentary