Exegetical and Hermeneutical Commentary of Psalms 109:16
Because that he remembered not to show mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.
16. Because he remembered not to do lovingkindness,
But persecuted the afflicted and needy man,
And him that was cowed in heart, to do them to death.
He took no thought of the constant teaching of prophets (Hos 6:6; Mic 6:8) and wise men (Pro 11:17). The poor and downhearted and spiritless, men such as the Psalmist represents himself to be ( Psa 109:22), were his victims.
Fuente: The Cambridge Bible for Schools and Colleges
16 20. This curse is deserved: it is the just retribution for his deliberate choice of evil.
Fuente: The Cambridge Bible for Schools and Colleges
Because that he remembered not to show mercy – He had no compassion; he was severe, harsh, unjust, unfeeling.
But persecuted the poor and needy man – The man that was destitute of friends; that was a wanderer and a beggar. There were times in the life of David when this would be strictly and literally applicable to him.
That he might even slay the broken in heart – The man whose heart was crushed by sorrow – that he might put the finishing stroke to all, and send him to the grave. Whatever might have been the feeling which prompted to this prayer, or however difficult it may be to vindicate the psalmists expression of feeling, there can be no doubt as to the propriety of inflicting punishment on such a man. The sufferings invoked are none too severe to be inflicted on a man who persecutes the poor and needy, and seeks so to multiply sorrows that the man already crushed and broken in heart shall sink to the grave.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Persecuted the poor and needy man] In the case of Jesus Christ all the dictates of justice and mercy were destroyed, and they persecuted this poor man unto death. They acted from a diabolical malice. On common principles, their opposition to Christ cannot be accounted for.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Remembered not his duty to God, and his obligation to me my former kindness, expressed Psa 109:4,5.
The poor and needy man; myself, who was desolate and miserable, whose required pity, and not additions of cruelty.
The broken in heart; whose spirit was grieved, and even broken the burden of his calamities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Let God remember guilt,because he (the wicked) did not remember mercy.
poor and needy . . . brokenin heartthat is, pious sufferer (Psa 34:18;Psa 35:10; Psa 40:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Because that he remembered not to show mercy,…. As Judas did not; neither to the poor, whom he cared not for, Joh 12:6 nor to Christ, whom he betrayed with a kiss to his enemies: nor had these words of Christ any effect upon him, to move his pity and compassion, “Friend, wherefore art thou come?” Mt 26:49 nor did the Jews show mercy to him: they were a merciless and hardhearted people; though mercy was one of the weightier matters of the law, this they omitted,
Mt 23:23, their want of compassion may be observed in the priest and Levite passing by the man wounded by thieves, Lu 10:30. Nor did they show any mercy to Christ, when they smote and buffeted him; nor did it move their pity when Pilate brought him forth with a crown of thorns on his head, and in a miserable condition, saying, “Behold the man”; but they cried out, “Crucify him, crucify him”; and gave him gall for his meat, and vinegar to drink; and mocked him when in all his miseries and agonies.
But persecuted the poor and needy man; Christ, who became poor for our sakes, and stood in need of the ministration of others to him, 2Co 8:9 and was poor in spirit, a man of sorrows, and acquainted with griefs; him Judas and the Jews persecuted to death, as follows:
that he might even slay the broken in heart; Christ, whose heart was broken with the reproach and cruel usage of men, Ps 69:20, whose life the Jews sought to take away, and by means of Judas did.
Fuente: John Gill’s Exposition of the Entire Bible
He whom he persecuted with a thirst for blood, was, apart from this, a great sufferer, bowed down and poor and , of terrified, confounded heart. lxx (Jerome, compunctum ); but the stem-word is not ( ), root , but , Syriac ba’a’ , cogn. , to cause to come near, to meet. The verb, and more especially in Niph., is proved to be Hebrew by Dan 11:30. Such an one who without anything else is of a terrified heart, inasmuch as he has been made to feel the wrath of God most keenly, this man has persecuted with a deadly hatred. He had experienced kindness ( ) in a high degree, but he blotted out of his memory that which he had experienced, not for an instant imagining that he too on his part had to exercise . The Poel instead of points to the agonizing death (Isa 53:9, cf. Eze 28:10 ) to which he exposes God’s anointed. The fate of the shedder of blood is not expressed after the manner of a wish in Psa 109:16-18, but in the historical form, as being the result that followed of inward necessity from the matter of fact of the course which he had himself determined upon. The verb seq. acc. signifies to surprise, suddenly attack any one, as in Isa 41:25. The three figures in Psa 109:18 are climactic: he has clothed himself in cursing, he has drunk it in like water (Job 15:16; Job 34:7), it has penetrated even to the marrow of his bones, like the oily preparations which are rubbed in and penetrate to the bones.n In Psa 109:19 the emphasis rests upon and upon . The summarizing Psa 109:20 is the close of a strophe. , an earned reward, here punishment incurred, is especially frequent in Isa 40:1, e.g., Psa 49:4; Psa 40:10; it also occurs once even in the Tra, Lev 19:13. Those who answer the loving acts of the righteous with such malevolence in word and in deed commit a satanic sin for which there is no forgiveness. The curse is the fruit of their own choice and deed. Arnobius: Nota ex arbitrio evenisse ut nollet, propter haeresim, quae dicit Deum alios praedestinasse ad benedictionem, alios ad maledictionem .
Fuente: Keil & Delitzsch Commentary on the Old Testament
16. Because he forgot to show mercy The prophet comes now to show that he had good reason for desiring such awful and direful calamities to be inflicted upon his enemies, whose thirst for cruelty was insatiable, and who were transported with rage, no less cruel than obstinate, against the afflicted and poor man, persecuting him with as little scruple as if they were attacking a dead dog. Even philosophers look upon cruelty, directed against the helpless and miserable, as an act worthy only of a cowardly and grovelling nature; for it is between equals that envy is cherished. For this reason the prophet represents the malignity of his enemies as being bitter in persecuting him when he was in affliction and poverty. The expression, the sorrowful in heart, is still more emphatic. For there are persons who, notwithstanding of their afflictions, are puffed up with pride; and as this conduct is unreasonable and unnatural, these individuals incur the displeasure of the powerful. On the other hand, it would be a sign of desperate cruelty to treat with contempt the lowly and dejected in heart. Would not this be to fight with a shadow? This insatiable cruelty is still farther pointed out by the phrase, forgetting to show mercy; the meaning of which is, that the calamities, with which he beheld this guiltless and miserable man struggling, fail to excite his pity, so that, out of regard to the common lot of humanity, he should lay aside his savage disposition. In this passage, therefore, the contrast is equally balanced on the one side between such obstinate pride, and on the other, the strict and irrevocable judgment of God. And as David spoke only as he was moved by the Holy Spirit, this imprecation must be received as if God himself should thunder from his celestial throne. Thus, in the one case, by denouncing vengeance against the ungodly, he subdues and restrains our perverse inclinations, which might lead us to injure a fellow-creature; and on the other, by imparting comfort to us, he mitigates and moderates our sorrow, so that we patiently endure the ills which they inflict upon us. The wicked may for a time revel with impunity in the gratification of their lusts; but this threatening shows that it is no vain protection which God vouchsafes to the afflicted. But let the faithful conduct themselves meekly, that their humility and contrition of spirit may come up before God with acceptance. And as we cannot distinguish between the elect and the reprobate, it is our duty to pray for all who trouble us; to desire the salvation of all men; and even to be careful for the welfare of every individual. At the same time, if our hearts are pure and peaceful, this will not prevent us from freely appealing to God’s judgment, that he may cut off the finally impenitent. (310)
(310) “ Ut desperatos omnes male perdat.” — Lat. “ Afin qu’il extermine tous ceux qui sont du tout desesperez.” — Fr.
Fuente: Calvin’s Complete Commentary
(16) Poor.The Hebrew word thus rendered, viz., an, has suggested a reference to the murder of the high priest Onias (2Ma. 4:34-36).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Because he remembered not He remembered not to show mercy, and therefore God will remember to punish his iniquity. Here begin the reasons for the foregoing judgments. The judgments predicted or invoked should always be considered in connexion with the assigned moral causes.
Persecuted the poor and needy man The description is of one afflicted in straits and broken hearted his enemy eagerly pursuing to slay him. Such are the special objects of divine pity and care. Psa 34:6; Psa 34:18
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 109:16. That he might even slay the broken in heart And broken in heart, to slay him.
Fuente: Commentary on the Holy Bible by Thomas Coke
How beautiful, by way of further illustration, doth this verse here come in! Judas’s crime, and that of the whole Jewish nation with him, was the rejection of Christ, the truly poor and needy man, whose heart was broken by the burden of the sins of his people and the rebuke of his Father. Judas saw his agony; and was admitted into his familiar acquaintance: he beheld the meek Lamb of God, and yet betrayed him. Oh! to grace how much are the people of God indebted, for being kept from the unpardonable sin, when in the days of their unregeneracy they are slighting all the sufferings of the Son of God! Psa_69:20; Psa_55:12-15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 109:16 Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.
Ver. 16. Because that he remembered not to show mercy ] Here the prophet beginneth to show why he useth such doleful imprecations against his enemies, viz. not out of a spirit of revenge, or a false zeal, but as truly seeking God’s glory, and his Church’s safety, which could not otherwise be procured, unless these merciless men were devoted to destruction. He remembered not, that is, de industria oblitus est et omisit, he forgot and neglected it on purpose.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Psa 109:16 is a return to the subject of verses: Psa 109:1-5, and by the same speaker of verses: Psa 109:1-5.
the poor = an oppressed one (Psa 109:22).
man. Hebrew ‘ish. App-14.
the broken in heart = one broken in heart. Compare Psa 109:22; Psa 69:20.
Fuente: Companion Bible Notes, Appendices and Graphics
he remembered: 2Sa 17:1, 2Sa 17:2, Mat 5:7, Mat 18:33-35, Jam 2:13
persecuted: Psa 10:2, Psa 10:14, Gen 42:21, Job 19:2, Job 19:3, Job 19:21, Job 19:22, Mat 27:35-46
slay: Psa 34:18, Psa 69:20-29, 2Sa 16:11, 2Sa 16:12, Mar 14:34-36
Reciprocal: 2Sa 16:5 – cursed Job 24:4 – turn Psa 25:7 – Remember Psa 69:26 – For Psa 109:22 – and my Psa 109:31 – poor Eze 35:6 – I will
Fuente: The Treasury of Scripture Knowledge
Psa 109:16. Because he remembered not The crime which brought upon its perpetrators all the above-mentioned judgments and calamities, is here pointed out too plainly to be mistaken. They remembered not to show mercy To him who showed it to all the world; they persecuted him who for our sakes became poor; they betrayed and murdered the lowly and afflicted Jesus, whose heart was broken with sorrow for their sins, and with a sense of the punishment due to them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
109:16 Because that {h} he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.
(h) He shows that God plagues them in a strange way who show themselves cruel toward others.
Fuente: Geneva Bible Notes
Here David gave reasons for his preceding requests. His enemy had practiced all the things David had asked God to do to him. He mercilessly persecuted the needy and the afflicted. He loved to curse other people rather than blessing them. Therefore the psalmist asked God to clothe him with cursing as with a garment and to make it as a belt that surrounded him always. Another interpretation is that the wicked man’s love for cursing was so much a part of him that David described it as if he wore cursing as a garment. [Note: VanGemeren, p. 694.] Psa 109:19-20 are probably a prophetic statement rather than a continuation of the imprecation. [Note: Kidner, Psalms 73-150, p. 390; VanGemeren, p. 694.]
Sometimes David spoke of his "enemy" and sometimes of his "enemies" in this psalm. Evidently more than one person was in his mind. He may have spoken of an enemy in the singular when he thought of one of his enemies, perhaps the most hostile one. On the other hand, he may have used the singular to represent all of his enemies (a collective singular).