(To the chief Musician. Of David. A Psalm.) O God of my praise, be not silent
Psalm 109 opens with a man under a storm of slander, asking God not to stay silent. Why is God quiet while the lies are loud, and whose voice is really speaking here?
The next psalm answers the prayer of this one.
Psalm 109 presents Christ waiting on God to speak for Him in answer to the wicked who spoke against Him (Ps. 109:1-2, 21, 31). In Psalm 110 God speaks for Christ, in answer to this prayer. So Psalm 109 unfolds God's ways with Christ in humiliation. Psalm 110 presents God's purpose for Christ in exaltation.
The plea assumes a real experience: God did not speak up. And the one asking lives for one thing — God's praise.
The opening verses touch us deeply. They present experiences that only Christ fully entered into in His humiliation. In the ways of God there came a time when God stayed silent. Men heaped their insults on the One who was here wholly 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.
Verse 1 and verse 2 stand in contrast. He asks God to open His mouth. Other mouths are open already.
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. They repay evil for good — enmity for love.
The title names David but gives no occasion. One writer points to a likely time in David's own life.
The heading of Psalm 109 does not tell us anything about the circumstances in which it was written. But judging from its contents, it seems very likely that, like Psalm 13, it grew out of the terrible experiences of Absalom's rebellion. That is when David became the victim of "deceitful mouths," and was repaid "evil for good, and hatred for … love."
David's case is a partial fit. Pressed to the limit, the language reaches past him.
David might speak of the wicked and deceitful as fighting against him "without a cause." True, no doubt, in a general way. But take these words in their most absolute and searching sense, and only One fits them completely. He applied them to Himself, as we see in John 15:25.
The New Testament settles it by quoting verse 8 of Judas — yet without narrowing the psalm to him alone.
He sends up his cry for help to God, and gives the reason for it (109:1-5). Then follows a description of an individual who showed no mercy to the suffering one (6-19). Who David had in mind when he wrote the words we cannot say. But we know this psalm speaks of Judas Iscariot. Peter (Acts 1:20) applied verse 8 directly to the traitor. Yet it is plain that the whole passage does not refer only to him.
Verse 4 shows what the slandered One did instead of answering back. One writer works from a more literal rendering of the words.
"And I am prayer." That is how the holy sufferer describes it. Instead of his love they were his adversaries, and he gave himself up to prayer in consequence. How astonishingly true of the Lord! … The real thought is this: he gives himself up to prayer while facing adversaries who have no cause.
Verses 6-20 call down judgment, and that language is not the Christian's to borrow. It belongs to the Jewish remnant, and to a day still ahead.
Look at those who try to Christianise what belongs to the Jew! They say that the psalms calling down judgment belong to a savage age. How would Ps. 109:4-13 suit you? It is completely opposed to all we have been reading of the principles of the kingdom, and to the spirit of the Christian. But it will be quite right for the remnant. Unless we learn to rightly divide the word of truth, we get into terrible difficulties. The whole Bible is for us, but not all about us.
The psalm that begins by asking God to speak ends with the singer leading the praise of others.
Christ will not only celebrate the praise of Jehovah. He will lead 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. But Jehovah stands at the right hand of the poor, to "save him from those who condemn his soul to death."
- Silence — The cry assumes God stayed quiet while men heaped insults on the One who lived wholly for His praise.
- Mouths — Men's mouths pour out deceit and hatred; His response is to pour out His heart to God, asking God to open His.
- Prayer — Repaid hatred for love, He does not answer back. He becomes prayer, giving Himself up to it before adversaries who have no cause.
- Judgment — Peter's quotation lands verse 8 on Judas, and the curses reach past him. That language suits the remnant, not the Christian's spirit.
- Speech — Psalm 110 is the answer: the God who was silent speaks, and the poor Man who waited leads the praise of a multitude.
For the mouth of the wicked [man] and the mouth of deceit are opened against me they have spoken against me with a lying tongue,
The psalm opens with a plea that God will not stay silent. Verse 2 gives the reason: the sufferer is under attack from lying, deceitful speech — and commentators read the words both as David's own experience and as words that belong to Christ.
The psalm's title gives no occasion, so writers look to its contents for clues. One points to the revolt of Absalom, and names the men whose behaviour matches the verse.
The heading of Psalm 109 gives us no information about the circumstances behind it. But judging from its contents, it seems very likely that, like Psalm 13, it grew out of the terrible experiences connected with the rebellion of Absalom. That was when David became the victim of "the mouth of the deceitful," and was repaid "evil for good, and hatred for … love." Ahithophel fitted this description exactly in what he did. Shimei, too, seemed to love cursing, and to clothe himself with it, "as with his garment."
One wicked man leads, and a whole nation follows. Behind the false words lies something deeper.
The guilty nation, led by the mouth of the wicked man (singular), spoke against Christ with "a lying tongue." Hearts that hated Christ moved the lying lips that laid false charges against Him. For this hatred there was no cause in Christ. In Christ there was only love that showed itself in doing good to His enemies. Faced with this hatred from the Jewish nation, hatred with no cause, He gave Himself to prayer, while His enemies planned evil against One whose love only drew out their hatred. Their hostility roused no resistance from Christ. It called out perfect submission that took everything from God, and perfect dependence that carried everything in prayer to God.
The attack did not come from outsiders. It fell on a life that gave God nothing but praise.
In the earlier verses (1-5) we hear the voice of the rejected holy One, speaking in righteous testimony to the God of His praise. The life of Jesus on earth was continual praise to God, and doing His will was the food of the devoted servant He had chosen. But deceitful and wicked mouths opened to slander and condemn the only righteous One. They did so in the very place, and among the very people, who alone claimed to know and worship the God of truth.
The plea of verse 1 makes sense because of verse 2. Men spoke; God did not. That silence was part of God's ways.
The opening verses movingly present experiences that only Christ entered into in full, in the days of His humiliation. In God's ways there came a time when God stayed silent, while men heaped insults on the One who was here wholly 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.
That wait did not go unanswered. The next psalm supplies what this one asks for.
Psalm 109 shows Christ waiting on God to speak for Him, in answer to the wicked who spoke against Him (Ps. 109:1-2, 21, 31). In Psalm 110 God speaks for Christ, in answer to the prayer of Psalm 109. So Psalm 109 unfolds God's ways with Christ in humiliation, and Psalm 110 presents God's purpose for Christ in exaltation.
The New Testament applies part of this psalm to Judas, the disciple who betrayed Jesus. But the speakers are more than one man.
Judas was a special instance of the hatred that took advantage of the humility of Christ. That hatred persecuted the poor and needy man, and killed the brokenhearted. So the Spirit of God has applied expressions used in these verses to Judas (compare Luke 22:47-48; Acts 1:20). But verse 20 shows that one outstandingly wicked man is not the only one in view. It takes in all the "adversaries" of the Lord who have spoken evil against His soul.
The psalm is not only a record of what happened. It is provision for people who will one day face the same treatment.
In the days to come, the faithful Jewish remnant will have to face the hostility of the nation led by Antichrist. What comfort and strength it will bring them to know that Christ has already walked the path they are called to walk.
- Words — the attack is speech: deceitful mouths and a lying tongue, turned first on David and then on Christ.
- Cause — hating hearts moved the lying lips, and the hatred had no cause in the One it targeted.
- Place — the slander rose among the people who alone claimed to worship the God of truth.
- Prayer — God stayed silent under the insults. Christ did not fight back. He gave Himself to prayer and waited.
- Answer — in Psalm 110 God speaks for the One men spoke against, and that steadies all who walk the same road.
And with words of hatred have they encompassed me; and they fight against me without a cause.
The verse describes a man ringed in by hate he did nothing to earn. Commentators read it on two levels: what David went through, and the far deeper suffering of Christ, who took these words on His own lips.
Verse 2 speaks of a lying tongue; verse 3 traces that tongue back to its source. One writer traces the false charges back to the hearts behind them, and finds nothing in Christ that provoked them:
The guilty nation, led by the mouth of one wicked man, spoke against Christ with a lying tongue. Hearts that hated Christ moved the lying lips that laid those false charges. For this hatred there was no cause in Christ. In Christ there was only love that expressed itself in doing good to His enemies.
One writer suggests an occasion for the psalm: the rebellion of Absalom, David's son. Figures in the psalm match figures in that story:
Judging from its contents, it seems very likely that, like Psalm 13, it grew out of the terrible experiences of Absalom's rebellion. That was when David fell victim to deceitful mouths, and men repaid him evil for good, and hatred for love. Ahithophel fitted this description in what he did, and Shimei seemed to love cursing.
Ahithophel and Shimei both turned against David in that rebellion — one matching the deceitful mouth, the other the love of cursing. The same writer calls this setting very likely, not certain.
"Without cause" is a large claim for anyone to make. Pressed to its full weight, it fits only one Person. The witnesses at His trial and death supply the proof:
David could speak of the wicked and deceitful as fighting against him without cause. That was true, no doubt, in a general way. But take these words in their fullest, most searching sense, and only One fits them completely. He applied them to Himself, as we see in John 15:25. No one but He could face the crowd of His hostile critics with the question, "Which one of you convicts Me of sin?" No one else ever died the criminal's death of crucifixion, as He did, and still received such testimony from the judge, from a fellow sufferer, and from the officer in charge. Their words, in turn, were: "I find no guilt in this man." "This man has done nothing wrong." "Certainly this man was innocent!" In the most absolute sense they fought against Him without cause.
God had sent prophets and kings before. Even the best of them gave people something to object to. The Son gave nothing:
There is one Son — the dearly loved Son. He will be sent. If there is a spark of goodness in the tenant farmers, they will surely respect the Son. There may be cause of dislike and even hatred in the best of prophets and kings, but in the Son there can be no cause of hatred. Sadly, He has to say, "They attack Me without cause. In return for My love they accuse Me … they reward Me evil for good, and hatred for My love" (Ps. 109:3-5).
The next verse gives His answer. Surrounded without cause, He gave Himself to prayer. One writer keeps the sense simple:
The real thought intended is the giving up oneself to prayer in presence of those who are adversaries without cause.
Another writer points to the One He trusted with the outcome:
Instead of turning on His opponents and insulting those who insulted Him, He turned to God in prayer. He committed Himself to the One who judges justly.
The psalm also looks ahead. A faithful Jewish remnant will one day meet hostility from their own nation:
In the days to come, the faithful Jewish remnant will have to face the hostility of the nation led by Antichrist. How they will be comforted and strengthened to know that Christ has already walked the path they are called to walk.
- Cause. The lying words of verse 2 come from hating hearts in verse 3 — and the hatred had nothing in Christ to feed on.
- Claim. David could say "without cause" in a general way. Only One could say it in full — and He applied the words to Himself.
- Contrast. Prophets and kings gave people some ground for dislike. The Son gave none, so the hatred stands exposed.
- Response. Surrounded without cause, He did not answer back — He gave Himself to prayer and left the judging to God.
- Comfort. Those who one day walk the same road of hatred without cause will find that Christ walked it first.
For my love they are mine adversaries; but I [give myself unto] prayer.
The verse turns on a single, painful exchange: love goes out, and hostility comes back. What he does next is the hinge of the psalm: he prays. That raises two questions. Whose voice is this? And what do we do with the fierce curses that follow?
The last clause is compressed, and one writer weighs what it does and does not claim.
"And I [am, or am to] prayer." So the holy sufferer describes it. Instead of his love they were his adversaries, and he gave himself up to prayer as a result. How astonishingly true of the Lord! Yet no careful mind can apply the psalm to Him alone, or apply every word of it to Him even in a general way. There is nothing here about Christ as priest, or about His work of praying for others. Even less does it picture Him as the fountain and source of all prayer, however truly He may be so. The real thought is a man giving himself up to prayer in the presence of adversaries who have no cause against him.
So he does not just pray. He becomes prayer. Yet the same writer cautions: not every word of this psalm can be laid on the Lord.
Notice what the enemies are reacting to. Not a wrong, not a threat — love.
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. The Jewish nation hated Him without cause, and He answered by giving Himself to prayer. His enemies plotted evil against One whose love only stirred up their hatred. Their hostility met no resistance from Christ. It drew out perfect submission, which took everything from God, and perfect dependence, which carried everything to God in prayer.
David lived this exchange himself. One writer ties the psalm to the men who turned on him, and names three of them.
The heading of Psalm 109 tells us nothing about the circumstances in which it was written. But judging from its contents, it seems very probable that, like Psalm 13, it grew out of the terrible experiences of Absalom's rebellion. That was when David became the victim of "the mouth of the deceitful," and was repaid "evil for good, and hatred for … love." Ahithophel's actions fit this description exactly. Shimei seemed to love cursing and to "clothe himself with cursing as his coat." And Absalom, the son David doted on, fits the words, "In return for my love they accuse me."
(Absalom was David's son. He led a revolt against his father, and Ahithophel and Shimei both turned on David during it.)
His silence was not weakness. He had a resource, and He used it.
If then He was silent, if He took no revenge on His enemies, was it that He had no resource? Far from it. His resource was not to insult His enemies or turn on them. It was to turn to the Father in prayer. He can say, "In return for my love they accuse me, but I give myself to prayer." So Peter writes of the Lord in his letter, "When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly."
Verse 4 sits just before some of the harshest words in the Bible. One writer warns against forcing them onto Christian ground. He assigns them instead to a faithful Jewish remnant in a day still to come.
Look at those who try to Christianise what belongs to the Jew, and who say that the psalms of cursing belong to a barbarous age! How would Psalm 109:4-13 suit you? It is completely opposed to all we have been reading about the principles of the kingdom. It is opposed to the spirit of the Christian too. But it will be quite right for the remnant. So unless we learn to rightly divide the word of truth, we get into terrible difficulties. The whole Bible is for us, but not all about us. Some parts of the Psalms belong to the Lord Jesus only. Some belong to Him and to the remnant. And some parts we may apply to the Christian now, and to the remnant later on.
Read the next psalm and you find the reply.
In Psalm 109, Christ waits on God to speak for Him, in answer to the wicked who spoke against Him. In Psalm 110 God does speak for Christ, in answer to that prayer. So Psalm 109 unfolds God's ways with Christ in humiliation, and Psalm 110 presents God's purpose for Christ in exaltation.
- Love — nothing but love provoked this hostility. There was no cause for it in Christ, only good done to His enemies.
- Prayer — the clause is close to "I am prayer." The sufferer gives himself wholly to prayer while adversaries hate him without cause.
- Silence — He did not answer insult with insult. He entrusted Himself to the One who judges justly.
- Division — the curses in this psalm are not the Christian's spirit. The whole Bible is for us, but not all of it is about us.
- Answer — Psalm 109 is the prayer of humiliation; Psalm 110 is God's reply in exaltation.
And they have rewarded me evil for good, and hatred for my love.
Here everything is paid back in reverse: kindness met with harm, love met with hatred. Commentators trace the words first to David's own betrayal, then to Christ, who spoke them of Himself, and on to Judas, the man who sold Him.
The psalm's heading gives no date, so writers look at its contents for a likely occasion.
Judging by its contents, it seems very likely that this psalm, like Psalm 13, came out of the terrible experiences of Absalom's rebellion. That was when David fell victim to "deceitful mouths," and men repaid him "evil for good, and hatred for … love." Ahithophel fitted this description remarkably well in what he did, just as Shimei seemed to love cursing and to clothe himself with it "as his coat." Absalom himself, whom David loved dearly, fits the words, "In return for my love they accuse me."
Absalom was David's son. He led a revolt against his father. Ahithophel was David's trusted adviser, and he joined the revolt. Shimei cursed the king as he fled.
David could say his enemies fought him for no reason. Pressed to its full strength, that claim fits only one Man.
That was true of David in a general way. But if we take these words in their fullest and most searching sense, there is only One to whom they completely apply, and He applied them to Himself, as we see in John 15:25. No one but He could face a crowd of hostile critics with the question, "Which one of you convicts me of sin?" No one else ever died the criminal's death of crucifixion and still had such witnesses: the judge, a man dying beside Him, and the officer in charge. They said, "I find no guilt in this man." "This man has done nothing wrong." "Certainly this man was innocent!"
What was the good that men repaid with evil? One writer lists the acts, and the answer each one drew.
He had lavished His love on these poor people, but they only repaid Him evil for good, and hatred for His love (Ps. 109:5). When He told them that He had come to heal the brokenhearted, they were "filled with wrath. And they rose up and drove him out of the town" (Luke 4). When He forgave sins, they charged Him with blasphemy (Luke 5). When He healed a crippled man, they were filled with fury (Luke 6). When He received poor sinners, and ate with them, they said He was "a glutton and a drunkard" (Luke 7). When He went to raise a dead girl, they laughed at Him (Luke 8). When He set a man free from the devil, they said, "He casts out demons by Beelzebul, the prince of demons" (Luke 11).
If the hatred had no cause in Him, it must have had a cause somewhere. Joseph — hated by his brothers even though he served them — supplies the answer.
He could truly say, "They hated me without a cause." There was plenty of cause for hatred in men, but no cause in Him. There was nothing in man to draw out Christ's love, and nothing in Christ to draw out man's hatred. So why did the evil heart of man hate the One who spent His whole life showing love to man? … [Joseph's brothers] were evil, and so, however useful his service was, his presence exposed their evil and stirred up their hatred. For a similar reason, and far more deeply, the world hated Christ, as He could say, "it hates me because I testify about it that its works are evil" (John 7:7).
The verses right after this one describe one guilty man, and the New Testament tells us who he is.
He is the hated One. They fight against Him for no reason. They reward Him with evil for good, and they answer His love — the love that sought them — with hatred. Verses 6-15 refer to Judas, who betrayed Him, and apply to all who reject Him. Peter quotes verse 8 in Acts 1:20. Of the betrayer the psalm says, "He loved to curse; let curses come upon him! He did not delight in blessing; may it be far from him!" But this is true of all who reject Christ. All the cursing and punishment that comes on those who reject Christ is self-chosen.
How did Christ answer such treatment? He never paid it back.
He walked through this world with a lowly mind. His hand was always stretched out in compassion, moved by a heart filled with divine love. No one was ever so tender-hearted and humble as Christ. He never returned evil for evil. Instead, He gave blessing to the very people of whom He had to say, "They reward Me evil for good, and hatred for My love" (Psalm 109:5).
The same words steady anyone who meets the same treatment for being faithful.
If some small faithfulness on our part leaves us deserted, opposed and insulted, even by many of God's people, let us remember Christ. In His perfect path He was always faithful to God and went about doing good to men. Yet His faithfulness always brought Him reproach.
- Good given. The complaint rests on real kindness: healing, forgiving, feeding, raising the dead. Each act drew rage, slander or scorn.
- Love returned as hatred. David tasted this from Absalom, Ahithophel and Shimei. The words reach their full measure in Christ.
- No cause in Him. There was plenty of cause for hatred in man, none in Christ; His presence exposed evil, so men hated Him.
- Cursing self-chosen. Peter quotes verse 8 of Judas in Acts 1:20. The judgment that falls on all who reject Christ is what they chose.
- Evil never returned. He kept blessing the very people who treated Him this way. That is the pattern for anyone whose faithfulness earns reproach.
Set a wicked [man] over him, and let [the] adversary stand at his right hand;
Psalm 109 turns at verse 6: the sufferer stops describing lying mouths and hatred returned for love, and starts praying against the man behind it. Who is that man, and how can words like these belong in Scripture at all?
The word for "accuser" here is the Hebrew word satan. One writer takes that translation all the way.
God in mercy has delayed judgment, but it must come. Verse 6 will be fully answered: "Appoint a wicked man against him; let an accuser stand at his right hand." This accuser may rightly be translated "Satan." Those who reject the Lord Jesus have in fact chosen His adversary as their advocate — and they will find him to be their accuser after all! How foolish is the pride of unbelief!
That name is almost absent from the Old Testament, which makes its appearance here worth noticing.
Apart from Job and Zechariah, Satan is not mentioned by name in the Old Testament. The only other places are 1 Chronicles 21:1, where Satan provoked David to number Israel, and Psalm 109. In both he appears as an adversary… So in Psalm 109:6, it is a judgment on a wicked man to have Satan at his right hand.
The right hand is not a random detail. It was where a witness stood to speak against you.
They took their stand as bearing witness against the sufferer on the right (see Psalm 109:6; Zechariah 3:1), as has been noticed by others. So the sufferer was left with no firm ground to stand on.
The sentence asked for is not random cruelty.
The judgment is first personal. He is to be put into the hands of a wicked one. When he reaches out his right hand for help, he is to find an adversary there. This is only fitting: he finds 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.
Commentators name the man in view.
In Psalm 109 we see Judas, the leader of the Christ-rejecting Jews against Jesus. It was not only a wicked man set over him, but Satan standing at his right hand. This plainly predicts the traitor's deed under the devil's prompting. The psalm that follows tells of the LORD exalting the Holy One to sit at His right hand until He gives the word to judge. It is the same opposition, seeming to have its evil way, yet only accomplishing the good purposes of God in honour of His Son.
The New Testament applies these words to Judas, and the psalm does not stop with him.
The Spirit of God has applied expressions used in these verses to Judas (compare Luke 22:47-48; Acts 1:20). Verse 20, however, shows that more than one outstandingly wicked man is in view. It takes in all the "adversaries" of the Lord who have spoken evil against His soul. No doubt these verses have in view Judas and the guilty nation in the day of Christ's humiliation. They also have in view Antichrist and the apostate mass of the Jews under his leadership in a day yet to come.
These words are the opposite of what Christians today are taught to pray.
Look at those who try to Christianise what belongs to the Jew, and who say that these psalms of cursing belong to a barbarous age! How would Psalm 109:4-13 suit you? It is completely opposed to all we have been reading about the principles of the kingdom, and to the spirit of the Christian. But it will be quite right for the Jewish remnant. Unless we learn to divide the word of truth rightly, we get into terrible difficulties. The whole Bible is for us, but not all about us.
The same courtroom scene appears in Zechariah, with a different ending.
The LORD caused Zechariah to see Joshua the high priest standing before the angel of the LORD. Satan stood at Joshua's right hand to resist him. And the LORD said to Satan, "The LORD rebuke you, O Satan!" Now Joshua was clothed with filthy garments — the sin and corruption of man — and he stood before the angel. And the angel said, "Remove the filthy garments from him." He said to him, "Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments" — the righteousness of God applied. Satan accuses the children of God. But when God justifies, who can condemn?
- Adversary. The word behind "accuser" is satan, and the right hand was where a witness stood to speak against you. To have him posted there is itself the sentence.
- Betrayal. The New Testament applies the psalm to Judas: the wicked man and the adversary together predict the traitor's act under the devil's prompting.
- Recompense. The judgment fits the crime: he receives from others exactly what he gave.
- Not ours. These curses are not the Christian's prayer; the whole Bible is for us, but not all about us.
- Reversal. In Zechariah the same scene ends differently: the accuser is rebuked, the filthy garments are removed, and God Himself justifies the accused.
When he shall be judged, let him go out guilty, and let his prayer become sin;
Psalm 109 is the prayer of a man who gave love and got hatred back. Verse 7 sits inside a long call for judgment on the man who did it (verses 6–20), and it asks for more than a guilty verdict: it asks that his own prayer count against him.
The verses before this one describe hatred that goodness itself stirred up. One writer traces how that leaves only judgment:
Hatred without a cause is hatred whose only cause lies in the heart it springs from, and it shows what that heart is. But this hatred is more than that. Love is what wakes it up. It is moral hostility to what is good and lovely... And this is death, and hopeless by nature, as death is. Good can only be expected from what is good, and yet here the good itself produces nothing but evil. So every means fails. Hope fails. If it is fully proved, only judgment can be called for, and the next ten verses are a cry for judgment.
The hardest phrase in the verse asks that the man's prayer be counted as sin. The same writer explains what kind of praying that is, and why it counts against him rather than for him:
Then, when he is judged, no plea can be made for a man who is beyond the reach of hope. His prayer for himself is only a struggle against the righteous government of God. It is not repentance and it is not submission, so it may well be treated as sin. His sentence is death, and it does not wait long. His office passes to another.
Verse 7 follows straight on from the call for an accuser to stand at the wicked man's right hand. One commentator finds a bitter irony there:
This accuser may rightly be translated "Satan." The ungodly have rejected the Lord Jesus, so they have chosen His adversary as their defender — and in the end they will find him to be their accuser! How foolish the pride of unbelief is! Under judgment the man will be found guilty, and every prayer he has ever made will become sin (v. 7).
The New Testament applies these verses to Judas, the disciple who betrayed Jesus. But one writer points out that the psalm's own wording reaches wider than one man:
Judas was a special case of the hatred that used the humility of Christ against Him, to persecute the poor and needy man and to kill the broken in heart. That is why the Spirit of God has applied words from these verses to Judas (compare Luke 22:47-48; Acts 1:20). Verse 20, however, shows that more than one outstandingly wicked man is in view. All the "adversaries" of the Lord, who have spoken evil against His soul, are in view too. No doubt these verses look at Judas and the guilty nation in the day when Christ was humbled, but also at the Antichrist and the mass of Jews who abandon God and follow him in a day still to come.
A prayer like this troubles many readers. Commentators answer by separating what is right in its own place from what belongs to the believer today:
The Christian needs to understand this. The Spirit of Christ in His own walk in the world was quite different from the desire for judgment voiced in the psalms, and the Christian's spirit ought to be different too. Yet that desire is righteous and right in its place. It is not personal revenge. It is an appeal to a righteous God who delivers, made after the heart has been perfectly patient under unjust oppression, bowing to the will of God and learning the lesson He had to teach.
That leads to a simple rule: not every part of the Bible speaks about the same people:
How would Psalm 109:4-13 suit you? It stands completely against everything we have been reading about the principles of the kingdom, and against the spirit of the Christian. But it will be quite right for the Jewish remnant. So unless we learn to divide the word of truth rightly, we get into terrible difficulties. The whole Bible is for us, but not all of it is about us.
- Cause. Love repaid with hatred leaves no remedy. When good itself only breeds evil, the cry turns from appeal to judgment.
- Verdict. "Guilty" is not harshness but accuracy — no plea can be entered for a man who has put himself past hope.
- Prayer. Praying is not always safe. A prayer that fights God's government instead of repenting counts as sin.
- Choice. The accuser at his right hand is the defender he chose. Unbelief hires the adversary and finds him an accuser.
- Reach. Judas is the clearest case, but not the only one. The psalm names "adversaries" and looks on to a coming day. The cry for judgment belongs to those praying it, not to the Christian's spirit.
Let his days be few, let another take his office;
Psalm 109:8 sits inside a long prayer against a treacherous enemy, asking that his life be cut short and his position handed to someone else. Peter later read this line as a written instruction about Judas — so how does a prayer for a man's downfall belong in Scripture at all?
The first half of the verse asks that the wicked man's days be few. One writer says the prayer is already answered, however long the man lives:
As for the wicked, the psalmist prays, "May his days be few." And they will be few, even if he lives on earth a hundred years. For what is that compared to eternity? "And may another take his office." Peter quotes this in Acts 1:20 and applies it to Judas, when the disciples chose Matthias to take his place as an apostle.
Peter had to deal with the gap Judas left. He built his case on two lines from the Psalms:
Peter quoted two verses from the book of Psalms (Ps. 69:25; Ps. 109:8), both referring to the betrayer. Psalm 109:8 said, "may another take his office." So Peter urged them to add a man to their number. It had to be someone who had been with them the whole time the Lord Jesus lived and worked among them. That man would stand with them as a witness of His resurrection.
That tells us how Peter viewed the Psalms. He treated them as words spoken in advance:
Peter, the apostle, in Acts 1, saw from Psalms 41 and 109 that another man should take the place of Judas the betrayer. His words show that he regarded the Psalms as inspired. He said to the others, "the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas."
The line did not just explain what had happened; it told the disciples what to do next.
"May another take his office" guided what they did. The needed qualification was the ability to testify of Jesus in His life on earth, and now of His resurrection and ascension. Who the man would be was left to the Lord: they drew lots. Two men were put forward who met the qualifications, the lot fell on Matthias, and he was counted with the eleven apostles.
Some have argued that the eleven jumped ahead of God, and that Paul was the real twelfth apostle. One writer answers plainly:
There is no reason from Scripture to believe that Peter and the others acted hastily, or were mistaken. In this very book the Spirit of God approves the choice they made that day. He never points to Paul as the missing twelfth apostle. To do so would be, in my judgment, to weaken if not to ruin the truth of God. Paul was not one of the twelve.
Peter applied one verse to one man, but the psalm's reach is wider:
Judas is one clear case of the hatred described here. It took advantage of the humility of Christ, to persecute the poor and needy man and to kill the broken in heart. So the Spirit of God has applied expressions used in these verses to Judas... Verse 20, though, shows that more than one very wicked man is in view. It takes in all the "adversaries" of the Lord who have spoken evil against His soul.
Read that way, the sentence passed on the betrayer becomes a warning with a moral logic to it:
Verses 6-15 refer to Judas who betrayed Him, and apply to all those who reject Him. All the cursing and punishment that comes on those who reject Christ is self-chosen.
Many readers stumble at a psalm that asks God to shorten a man's life. One writer answers by asking whose words these are:
Look at those who try to make Christian what belongs to Israel, and who say that the psalms calling for judgment belong to a savage age! How would Ps. 109:4-13 suit you? It is opposed to the principles of the kingdom and to the spirit of the Christian. But it will be right for the faithful Jewish remnant... The whole Bible is for us, but not all about us.
- Prophecy — Peter read this line as words the Holy Spirit spoke through David about Judas long before Judas existed.
- Prayer — "may his days be few" is not spite. Measured against eternity, the wicked man's life is short however long he lives.
- Pattern — Judas is a special instance, but verse 20 widens the view to all the Lord's adversaries who have spoken evil against Him.
- Practice — "may another take his office" directed the eleven. The office stood, the man was replaced, and the lot settled who took it. Commentators here hold that the choice of Matthias was right.
- Position — the prayer for judgment is not Christian speech; the whole Bible is for us, but not every part is about us.
Let his sons be fatherless, and his wife a widow;
This line shocks a reader used to the language of grace: the psalm prays that a man's household will lose him. Who is the man under this sentence, whose voice is asking, and why does a prayer like this stand in Scripture at all?
The words about the children are not an isolated outburst. They are one step in an ordered sentence on an enemy, and one writer traces the whole sequence.
These verses view the enemy as energized by Satan. We know this was true of Judas, and it will be true 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 reach of mercy (vv. 12-15).
The line just before this one, verse 8, turns up in the book of Acts. Peter applies it to Judas, the disciple who betrayed Jesus. That settles the character of the whole passage.
What is important for us is to discern in the psalm, here and there at least, the very spirit of Christ. This is certain, for in verse 8 we have words that apply to Judas Iscariot, as Acts 1:20 puts on record. This shows without a doubt that in this psalm we find utterances that are prophetic of Christ.
Read against Judas, the lines of the psalm stop being abstract. One writer traces them as things that fell on him, then sets beside them the prayer Jesus made from the cross.
Judas was tasting the full bitterness of being under the power of the adversary. He had gone out guilty. His prayer had become sin. His children were fatherless, his wife a widow. His days had been few, his home left empty, and his office given to another… The same One, as the rejected and murdered heir, could call on the Lord of the vineyard to destroy. As the Son of the Father, the Beloved, He could pray, "Father, forgive them."
Commentators do not stop at Judas. One writer works through the psalm's parts and finds more than one man in view.
Then follows a description of an individual who showed no mercy to the suffering one (6-19). We cannot say who David had in mind when he wrote the words. But we know that this psalm speaks of Judas Iscariot. Peter (Acts 1:20) applied verse 8 directly to the traitor. Yet it is plain that the whole passage does not refer to him alone. Others are in view as well: verse 20 names "my accusers" and "those who speak evil against my life." A number of people are included, and he looks to the Almighty to deliver him from them (21-26).
This verse will not fit as your own prayer. One writer says so, and names this very part of the psalm.
How would Psalm 109:4-13 suit you? It is completely opposed to everything we have been reading about the principles of the kingdom, and to the spirit of the Christian. But it will be quite right for the remnant. So unless we learn to handle the word of truth rightly, we get into terrible difficulties. The whole Bible is for us, but not all of it is about us. Some parts of the Psalms belong to the Lord Jesus only. Some belong to Him and to the remnant. Some may be applied to the Christian now, and to the remnant later on.
A prayer that does not suit the Christian is still not a wrong prayer. The line drawn is between taking your own revenge and handing the case to God after you have borne the wrong.
The Christian should understand this. The Spirit of Christ in His own walk in the world was quite different from the desire for judgment expressed in the psalms, and the Christian's walk ought to be different too. Yet that desire is righteous and right in its place. That desire for judgment is not self-vengeance. It is an appeal to a delivering and righteous God, made after perfect patience of heart under unrighteous oppression. The heart has bowed to the will of God and learned the lesson He had to teach. Still the Christian stands on quite different ground.
- Sequence. This verse is the second step in a chain of judgment. Days cut off, offspring forsaken, possessions lost, mercy out of reach.
- Named. Acts 1:20 applies the previous verse to Judas. That shows the psalm is prophetic and carries the spirit of Christ.
- Fulfilled. In Judas the lines came true one by one — guilty, few days, empty home, his office given to another.
- Widened. Verse 20 names a whole group of accusers, so the sentence is not spent on one traitor alone.
- Placed. The whole Bible is for you, but not all of it is about you. This is a righteous appeal to God, not a Christian's prayer and not personal revenge.
Let his sons be vagabonds and beg, and let them seek [their bread] far from their desolate places;
Psalm 109 asks God for judgment on an enemy, and verse 10 reaches past the guilty man to his children, left homeless and begging. Two questions press on any honest reader — who is this man, and how can it be right for his children to carry his ruin?
The psalm has a named target, and a wider one.
The psalm is applied to Judas with full authority. But it clearly includes wicked people like him — men treacherous to the Messiah in the past, and above all, in the future, treacherous to those who have His spirit.
The judgment comes in stages, and verse 10 is one of them.
The enemy in these verses is seen 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 reach of mercy (vv. 12-15).
The older English word behind "wander about" carries no insult in itself.
A term not used insultingly in scripture, but meaning a "wanderer."
In Israel, begging carried a message. (The quote below uses an older English version.)
In the Old Testament earthly prosperity was a sign of blessing. The Psalmist said that in all his life he had never seen a righteous man forsaken, or his children begging for bread, Ps. 37:25. But of a wicked one, who pictures Judas, it is said, "Let his children be continually vagabonds and beg," Ps. 109:10. And when Jehovah brings in strength and salvation, He "lifts up the beggar from the ash heap, to set them among princes," 1 Sam. 2:8.
Why ask for judgment at all? Because love itself awakened this hatred.
Hatred without cause is hatred whose only cause lies in the heart it comes from, and it shows what that heart is like. But this hatred is more than that. Love is what awakens it. It is moral hostility to what is good and lovely. It is corruption — like the decay the sun breeds in a dead body, while it gives fresh life to the living. This is death, and like death it is hopeless by nature. Good can only be expected from what is good, yet here the good itself produces nothing but evil. So every means fails. Hope fails. Once this is fully proved, judgment is the only thing left to call for, and the next ten verses are a cry for judgment.
Does this mean children pay for their father's sin? Scripture itself guards against that reading.
He has Himself told us that He "visits the iniquity of the fathers on the children to the third and the fourth generation." But then He adds a most necessary guard against a wrong reading: "of those who hate Me." Israel had picked up a proverb built on that very mistake — "The fathers have eaten sour grapes, and the children's teeth are set on edge" — and elsewhere the Lord condemns it in the strongest terms. (Ezek. 18.) He does not only say it; He swears it. The son will not bear the guilt of the father, and the father will not bear the guilt of the son.
Still, a father's life does shape what his children live through.
We all know that a father's character may have much to do with his children's outward circumstances in this life. So the threads of human history announce how far the consequences of sin reach… As far as this touches his children, God overrules it for their blessing, as surely as they take the lesson to heart. And sin cannot be fastened on anyone unless their own character consents to it.
Can a Christian pray these words?
Look at those who try to make Christian what belongs to the Jew! They say the psalms that call for judgment come from a savage age. How would Ps. 109:4-13 suit you? It goes completely against everything we have been reading about the principles of the kingdom, and against the spirit of the Christian. But it will be quite right for the remnant… The whole Bible is for us, but not all of it is about us.
Israel's hope and the Christian's hope lie in different places.
They are not the expression of Christian feelings. We leave the world and go to heaven. We never have to ask for our enemies to be destroyed in order to enter glory. But Israel cannot have rest on earth until the wicked are destroyed. So they do ask for this righteous judgment, and that is how they will be delivered.
- Cause. Love itself awakened this hatred. When good produces only evil, every means fails and judgment is all that is left to ask for.
- Sentence. Verse 10 is one link in a chain: days cut off, offspring forsaken, possessions lost, mercy withheld.
- Reach. Judas is the named fulfilment, yet the psalm takes in all who are like him, past and future.
- Limit. God visits a father's sin only on "those who hate Me." He swears the son will not bear the father's guilt. What children inherit is a lesson meant for their blessing.
- Place. This cry belongs to a people whose rest is on earth. The Christian leaves the wrongdoer behind and goes to heaven. The whole Bible is for us, but not all of it is about us.
Let the usurer cast the net over all that he hath, and let strangers despoil his labour;
Psalm 109 prays for judgment, and verse 11 asks that the wicked man lose everything — his goods to a creditor, his earnings to strangers. Who is this man, why is the sentence so total, and how should a Christian pray words like these?
The curses run through a man's life in order, and this line is where his property goes. One writer traces the steps and names the power behind the man:
The enemy in these verses is seen as energized by Satan. We know this 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 a man. His days are cut off (v. 8); his offspring are forsaken (vv. 9–10); his possessions are lost (v. 11); he is beyond the reach of mercy (vv. 12–15).
Writers have tried to tie the psalm to one episode in David's life. One of them says that tie matters far less than what else the psalm holds:
This identification, though probable, is not certain, and is of no great importance. What matters for us is to see in the psalm, here and there at least, the very spirit of Christ. This is certain, for in verse 8 we have words that apply to Judas Iscariot, as Acts 1:20 records.
This is not ordinary hostility. It is hatred that love itself stirred up, and one writer says that is what closes every other door:
Causeless hatred is hatred whose only cause is the condition of the heart it springs from, and that condition is what it shows. But this is more than that. Here love itself awakens the hatred... it is the rot that the same sun breeds in the dead while it gives life to the living. This is death, and hopeless by nature, as death is. Only what is good can be expected to produce good, yet here the good itself produces only evil. So every means fails, and hope fails. Once it is fully proved, judgment is all that can be asked for, and the next ten verses are that cry for judgment.
The psalm gives its moral reason in verse 16. What this man handed out comes back to him, and his goods go the same way.
This overwhelming judgment falls on one who showed no mercy, who persecuted the poor and needy man... The cursing that he loved falls on himself; the blessing he spurned is removed far from him.
Verses 9–13 reach past the man to his household, and that troubles many readers. One writer answers with both sides of the matter:
We all know that a father's character may have much to do with how his children fare. Human history is woven through with the far-reaching consequences of sin. If we take these guides and guards on either side, we shall avoid serious mistake about the moral character of this psalm, with all its solemn calls for judgment on the wrongdoer. So far as this touches his children, it is overruled for blessing to them, as surely as they heed the lesson. And sin cannot be fastened on anyone apart from the consent of their own character.
Matthew tells what became of the betrayer's payment:
Judas never profited by his thirty pieces of silver. The devil led him on and at last took him over, and he threw away everything for nothing. That is always the end of the story when small men try to strike a bargain with the giant spirit of evil... The priests used the silver to buy the potter's field, and their act became public, so the field got that name. You can see the irony of God's governmental judgment in it: that land has been a field of blood and a burial place for strangers ever since that day.
These lines are not a model for Christian prayer. One writer shows what happens when people forget that:
Look at those who try to turn what belongs to the Jew into something Christian, and who say that the psalms calling down curses belong to a barbarous age! How would Psalm 109:4–13 suit you? It is completely opposed to all we have been reading about the principles of the kingdom, and to the spirit of the Christian. But it will be quite right for the remnant, so unless we learn to handle the word of truth rightly, we get into terrible difficulties. The whole Bible is for us, but not all about us.
- Cause. This hatred answered love. Where good itself only breeds evil, every other means fails and judgment is all that is left to ask for.
- Sentence. Verse 11 is one stage in an ordered list: days cut off, children forsaken, possessions lost, mercy withdrawn.
- Reach. Acts 1:20 applies verse 8 to Judas, and the same judgment waits for the coming Antichrist.
- Limit. Consequences travel through families. Yet sin is never fastened on anyone apart from their own character, and children who heed the lesson find it turned to blessing.
- Result. The betrayer's silver bought him nothing, and the field it paid for became a burial place for strangers. The whole Bible is for us, but not all about us.
Let there be none to extend kindness unto him, neither let there be any to favour his fatherless children;
Psalm 109 is the cry of a hated and rejected man. In verses 6–20 he asks God to deal with the traitor who turned on him. Verse 12 goes further than the verses before it. It asks that no one show the man kindness, and that no one pity his orphaned children either.
This section stacks its curses in a deliberate order, and verse 12 marks the last stage. One writer traces the sequence step by step:
The enemy in these verses is seen as energised by Satan. We know this 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 on such a man. His days are cut off (v. 8); his offspring are forsaken (vv. 9–10); his possessions are lost (v. 11); he is beyond the reach of mercy (vv. 12–15).
The psalm gives its reason four verses later, and that reason matches what the man himself did:
This overwhelming judgment comes on one who showed no mercy. He persecuted the poor and needy man. He killed the one whose heart was broken by the causeless hatred of men (v. 16). The cursing he loved falls on himself; the blessing he spurned is taken far from him. The garments of cursing he clothed himself with, he will wear for ever (vv. 17–19).
The man loses nothing he was willing to give. He loses the one thing he refused to give.
The man under this curse has a name. One writer shows how a psalm about David's own history turned out to point at Judas, the disciple who betrayed Jesus:
What might until then have been seen as an incident in David's history turns out to have been a prophecy of Judas, son of Simon Iscariot. "He who ate My bread has lifted his heel against Me" (Ps. 41:9) is found to be the scripture that fits the case, while Psalm 109 also referred to Judas, as Peter applies it in Acts 1. Psalm 41 exposed the cowardly nature of the crime. Psalm 109 foretold the outcome for the traitor.
Verse 12 asks that no one pity the man's fatherless children. Commentators differ over who those children are. One sees children who keep walking in their father's evil way:
Because the wicked are seen here as continuing in the evil way of their father, they are identified with the evil for which their fathers are judged (v. 14). So the prayer of verse 15 is answered: "that He may cut off the memory of them from the earth."
Another argues the traitor's offspring must be a spiritual line, not a natural one:
Later He speaks of His adversaries (v. 20), calling for judgment on them as the children of His adversary; and the Jews, we may also know, are intended. Surely it could not have been the natural seed of Judas, the adversary (even if he had any), but rather a spiritual seed.
Either way, the psalm widens past one man: verse 20 speaks of adversaries in the plural.
It is hard to pray that orphans be left without a friend. One writer names this part of the psalm as Scripture that is true and inspired, yet not ours to echo:
How would Psalm 109:4–13 suit you? It is completely opposed to everything we have been reading about the principles of the kingdom. It is opposed to the spirit of the Christian too. But it will be quite right for the remnant. Unless we learn to rightly divide the word of truth, we get into terrible difficulties. The whole Bible is for us, but not all of it is about us.
The remnant are God's faithful people in the day when He judges His enemies again. The answer is not to soften the words:
One writer tries to soften the spirit of calling down vengeance in many psalms. He says the offence we take at it stops at once if we read "they shall be confounded" instead of "let them be confounded." But he has to admit that the New Testament keeps the command form instead of changing it into a future. It is the difference in God's dealings that clears everything up without doing violence to the text. When God is judging enemies, as He did of old and will again, His people share in it to some degree. Now He is displaying sovereign grace, and a different spirit of action suits them.
- Mercy refused. Verse 12 is the last step in a chain: days cut off, family forsaken, goods lost, and now mercy itself out of reach.
- Mercy repaid. Verse 16 gives the reason: he showed no mercy himself. So the cursing he loved comes back on him, and the blessing he despised goes far away.
- Mercy betrayed. Peter applies this psalm to Judas in Acts 1. Psalm 41 exposed his crime; Psalm 109 foretold his end.
- Mercy inherited. Some read the "fatherless children" as children who keep their father's evil way. Others read them as a spiritual seed. Verse 20 then widens the psalm to "adversaries."
- Mercy now. The whole Bible is for us, but not all of it is about us. God now deals in sovereign grace. So this prayer is Scripture to understand, not words to borrow.
Let his posterity be cut off; in the generation following let their name be blotted out
Verse 13 stands at the sharpest point of a long call for judgment (verses 6–20) against a man who repaid love with hatred. It asks God to cut off his line and blot out his family name — so who is this man, and how can such a prayer belong in Scripture?
The New Testament attaches one name to this part of the psalm. But the psalm itself reaches wider than one man.
The verses that follow present the call for judgment on the adversaries of Christ. Judas was a special instance of that hatred. It took advantage of the humility of Christ to persecute the poor and needy man, and to kill the broken in heart. So the Spirit of God has applied words used in these verses to Judas (compare Luke 22:47-48; Acts 1:20). But verse 20 shows that more than one outstandingly wicked man is in view. It takes in all the "adversaries" of the Lord who have spoken evil against His soul.
Losing a posterity is not a single blow. It is one step in a chain of judgment that starts with the man himself and spreads to all he has.
These verses see the enemy as driven by Satan. We know this was so with Judas, and it will be so in the coming Antichrist. His days are cut off (v. 8); his offspring are forsaken (vv. 9-10); his possessions are lost (v. 11); he is beyond the reach of mercy (vv. 12-15).
Commentators differ on how to read "his posterity." One writer takes the children as a picture, not a bloodline: the people who carried on the betrayer's work.
Afterwards He speaks of His adversaries (v. 20). He calls for judgment on them as the children of His adversary, and we may also know that He means the Jews. It could not have been the natural children of Judas the adversary, even if he had any. He means it in a symbolic sense. His symbolic offspring, as we have seen, are the Jews in their unbelief. They joined with him in his deed, and in spirit they still copy his evil way.
God set a guard inside the very promise about visiting iniquity on children.
He has Himself assured us that He "visits the iniquity of the fathers on the children to the third and fourth generation." But He then adds a most necessary guard, or the words would be misunderstood: "of those who hate Me"... He does not only say it, He swears it. The son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son. The righteousness of the righteous shall be on him, and the wickedness of the wicked shall be on him. And the repentance of anyone shall turn aside his doom.
Read as real descendants, these children are not innocent bystanders. They are there because they keep walking their father's road.
The wicked here keep on in the evil way of their father. So they stand identified with the evil for which their fathers are judged (v. 14). This answers the prayer of verse 15, that "the memory of them be cut off from the earth."
Verse 17 shows why the sentence fits the man. What he loved is what he gets.
They reward Him with evil for good, and they answer His love, the love that sought them, with hatred... The psalm says of the betrayer, "He loved to curse; let curses come upon him! He did not delight in blessing; may it be far from him!" But this is true of all who reject Christ. All the cursing and punishment which come upon those who reject Christ are self-chosen.
These words are inspired. But they are not a pattern for how a Christian prays about enemies. They belong to the Jew, and they will fit a remnant in a day to come.
Look at those who try to Christianise what belongs to the Jew, and who say that the imprecatory psalms belong to a barbarous age! How would Ps. 109:4-13 suit you? It goes clean against everything we have been reading about the principles of the kingdom, and against the spirit of the Christian. But it will be quite right for the remnant... The whole Bible is for us, but not all about us.
- Cause — they answered His love with hatred, and turned on a man who was poor, needy and broken in heart.
- Sentence — the judgment moves in steps: days cut short, family forsaken, goods lost, and no mercy left.
- Reach — verse 13 carries the sentence past the man to his line. One reading takes that line as those who carry on his work, not just his blood.
- Limit — God swore that no son bears his father's guilt, and that repentance turns the sentence aside. These children fall under it because they keep their father's ways.
- Place — a man who loved cursing chose this curse himself. The whole Bible is for us, but not all of it is about us, and this prayer is not the Christian's.
Let the iniquity of his fathers be remembered with Jehovah, and let not the sin of his mother be blotted out;
Verse 14 sits in the fiercest part of this psalm, where the prayer against one enemy widens to take in his children, his fathers, and his mother. Two questions arise: why does the guilt of earlier generations matter here, and whose words are these?
Many read this psalm as a portrait of Judas. One writer warns against pressing that reading too far:
It is certain that this psalm applies to Judas. But as we read it, we shall see that we cannot apply all of it to him alone... Most of it is in the plural... Judas was a special instance of this wicked hatred against Christ. But I have no doubt that even this part applies more widely. The judgments called for are general. They are not a prophetic revelation that Judas had a wife and children, or anything of the sort.
The prayer does not ask that an innocent man inherit someone else's guilt. It treats the man as walking the same road as those before him:
Because the wicked here keep walking in the evil way of their father, they are counted one with the evil for which their fathers are judged (v. 14). Wicked motives are to blame, as we see with Jezebel and Athaliah... So the prayer of verse 15 is answered: "may the memory of them be cut off from the earth."
God does say He visits a father's sin on the children. But He never says it without a limit attached:
He has Himself assured us that He "visits the iniquity of the fathers on the children to the third and fourth generation." But then He adds words that guard against a misreading: "of those who hate me." And elsewhere the Lord condemns, in the strongest terms, the proverb Israel had taken up from just such a misreading: "The fathers have eaten sour grapes, and the children's teeth are set on edge." He not only says but swears that they will have no reason to use such a proverb. The son shall not bear the iniquity of the father, nor the father bear the iniquity of the son... and the repentance of anyone will turn aside his doom.
The same writer then turns to verse 14 itself:
So far as this touches his children, it is overruled for blessing to them, as surely as they heed the lesson. And no sin can be fastened on anyone apart from the consent of their own character. Verse 14 here shows it plainly. The very prayer that the iniquity of his fathers be remembered before the LORD rests on the man's own character (see v. 16).
This prayer calls down nothing random. The man gets back what he himself loved:
The psalm says of the betrayer, "He loved to curse; let curses come upon him! He did not delight in blessing; may it be far from him!" But this is true of all who reject Christ. All the cursing and punishment that comes on those who reject Christ is self-chosen.
One writer applies the phrase about the mother to the whole nation. He pictures Israel as a wife suspected of unfaithfulness, made to drink the water of the test set out in the law, who answers the curse with her own "Amen":
At last He pleads with her through this ordeal. She defies divine justice, like a hardened wife who would dare to face the trial knowing she is guilty. "His blood be on us and on our children," from the lips of Israel, was like the woman's "Amen" to the curse spoken over her. But their confidence has been their shame. The sin of their mother was not blotted out in the trial. The water went in and did its deadly work. To this day they are under the penalties of proven unfaithfulness.
Commentators differ on how far believers today may take such words on their own lips. One writer points to the kind of righteousness that fills these psalms:
Yet we may suppose that no believer has ever used them this way, in private and in public, without running straight into difficulties he cannot answer... The air of these psalms is always earthly judicial righteousness, not the heavenly grace by which the Christian is now called to feel and pray, to worship and walk.
- Remembered — and why. The fathers' iniquity comes up because the man kept walking in their line. He is judged with the evil he chose to continue.
- Remembered — but grounded. Verse 16 is the reason for verse 14. The prayer rests on the man's own character. No sin can be fastened on anyone whose own character does not agree to it.
- Remembered — yet limited. God visits fathers' sin on "those who hate me." He swears that a son shall not bear his father's guilt, and repentance turns the sentence aside.
- Remembered — self-chosen. The curse invoked here is the curse the man loved. What falls on those who reject Christ is what they chose.
- Remembered — as a nation. Applied to Israel, the mother's sin was not blotted out. The nation answered "His blood be on us," and the consequences followed.
Let them be before Jehovah continually, that he may cut off the memory of them from the earth
Psalm 109 is the prayer of a hated and betrayed man. Verses 6–15 call on God to judge his enemy. Verse 15 closes that call: let the guilt stay before God until the memory of that family is gone from the earth. Two questions follow. Who is this prayer against, and how can such a prayer be right?
The psalm carries the complaint of the rejected Christ. Its first fulfilment has a name.
Psalm 109 gives us once more the story of His rejection. We hear the complaints from Himself, put into words 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 refer to Judas who betrayed Him, and apply to all those who reject Him.
But the prayer is not aimed at one man only, and the plural "them" in verse 15 shows it.
Verse 20, however, shows that it is not only one outstandingly wicked man who is in view, but all the "adversaries" of the Lord who have spoken evil against His soul. No doubt these verses have in view Judas and the guilty nation in the day of Christ's humiliation. They also have in view Antichrist, and the mass of the Jews who abandon God under his leadership in a day still to come.
This prayer is not the first thing tried. It is what is left when everything else has failed.
Hatred without a cause is hatred whose only cause lies in the heart it comes from, and it shows what that heart is. But this is more than that. Love is what wakes it. It is moral opposition to what is good and lovely. It is the corruption that the sun breeds in the dead, while it gives life to the living. And this is death, and hopeless by nature, as death is. Good can only be looked for from what is good, yet here the good itself produces only evil. So every means fails. Hope fails. Once that is fully proved, nothing is left but to call for judgment, and that is what the next ten verses are: a cry for judgment.
Verse 15 asks that the sins of verse 14 — his parents' sins — stay in God's sight. God's own rule sets a limit on that.
He has Himself assured us that He "visits the iniquity of the fathers on the children to the third and fourth generation." But then He adds a much needed guard, or the words would be read wrongly: "of those who hate Me." And elsewhere the Lord condemns, in the strongest terms, the proverb Israel had taken up from just such a misreading: "The fathers have eaten sour grapes, and the children's teeth are set on edge." (Ezekiel 18.) He not only says it, He swears it: they will have no reason to use such a proverb.
The children here are not innocent bystanders.
The wicked here keep walking in their father's evil way. So they are counted as one with the evil for which their fathers are judged (v. 14). So God answers the prayer of verse 15: "that He may cut off the memory of them from the earth."
Verse 15 is the last and heaviest step in a sentence that has been building since verse 8.
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 reach of mercy (vv. 12–15).
This is not a private grudge settled. It is a world swept clean.
The children of Judas cut off (Psalm 109), the little ones of Edom dashed against the stones (Psalm 137), Haman's sons, all hanged after himself — these teach us the complete downfall and removal of all that now offends. They show God's judgment clearing out everything, like a broom.
This is not the Christian's prayer today. The reason lies in the way God is dealing with the world now.
How would Psalm 109:4–13 suit you? It is utterly opposed to all we have been reading of the principles of the kingdom, and to the spirit of the Christian, but it will be quite right for the remnant, so unless we learn to rightly divide the word of truth, we get into terrible difficulties. The whole Bible is for us, but not all about us.
The difference lies in how God deals with people. That clears all this up without forcing the text. When God judges enemies, as He did long ago and will again, His people share in it to some degree. Now He is displaying sovereign grace, and a different spirit of action suits them. Even so, the Psalms remain a rich treasure from God to the believer.
- Cause: Love itself woke this hatred. When good produces only evil, hope fails, and nothing is left but to ask for judgment.
- Case: Judas came first. But "them" reaches wider: all the adversaries of Christ, and Antichrist with those who follow him.
- Condition: The children fall under the sentence because they keep walking their father's evil road. God visits the fathers' sin on "those who hate Me" — and on no one else.
- Close: Days cut off. Family forsaken. Goods lost. Then the memory erased — the last step for a man beyond the reach of mercy.
- Contrast: Here God clears the earth of all that offends. Today He is displaying grace, so a different spirit suits His people — yet the Psalms stay a rich treasure for the believer.
Because he remembered not to shew kindness, but persecuted the afflicted and needy man, and the broken in heart, to slay him.
For ten verses Psalm 109 calls down judgment; verse 16 gives the reason: a man who would not remember mercy hunted down someone already crushed. Who is this poor and needy man, and how far does the guilt reach?
Verses 6-15 pile up requests for judgment without saying why. Verse 16 says why: the man "did not remember to show kindness."
The moral reason is now noted clearly. The antichrist will be such a character, with no heart for showing mercy, but a determination to persecute the poor and needy, willing even to murder those who have genuinely broken hearts before God.
Commentators read the sufferer here as Christ in the days of His humility. One lists what men did to Him through this psalm, step by step, up to this verse:
Such will be the judgment of those who without cause spurned the love and goodness of Christ. In the days of His humility He became the poor and needy Man. They spoke against Him (v. 2). They lied against Him (v. 2). They fought against Him (v. 3). They repaid Him only evil (v. 5). They persecuted Him, and at last they put "the brokenhearted" to death (v. 16).
The verse assumes his enemies had broken his heart before they moved to kill him. In verse 22 the sufferer says his own heart is wounded. The same hands did both:
Man's heartless treatment drew out no expression of anger from Christ. No bitter or vengeful word fell from His lips. When He was reviled, He did not revile back, and when He suffered He did not threaten. The hardness of our hearts only called out a sorrow that found expression in His tears. We broke His heart at last, for He could say, "I am poor and needy, and my heart is wounded within me." And having broken His heart we sought to put "the brokenhearted" to death. So we read that "the chief priests and the scribes and the leading men of the people sought to destroy Him." What a scene! Outside the city, the heartbroken Saviour weeping over sinners; inside, hardened sinners seeking to destroy the Saviour.
Peter applied verse 8 of this psalm to Judas, the disciple who betrayed Jesus. But the merciless figure of verse 16 is not confined to him:
Then follows a description of an individual who showed no mercy to the suffering one (6-19). We cannot say who David had in mind when he wrote the words. But we know this psalm speaks of Judas Iscariot. Peter (Acts 1:20) applied verse 8 directly to the traitor. Yet it is plain that the whole passage does not refer to him alone. Others are in view as well: "my accusers and those who speak evil against my soul" (20) shows that it takes in a number of people.
Verse 17 follows as effect follows cause. The man who would not show mercy loved cursing, and it came back on him:
The psalm says of the betrayer, "He loved to curse; let curses come upon him! He did not delight in blessing; may it be far from him!" But this is true of all who reject Christ. All the cursing and punishment that come on those who reject Christ are self-chosen.
From verse 21 the psalm turns from judgment to prayer. The plea it uses is the need named in verse 16:
After the call for judgment on the adversaries comes 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 comes the plea of the deep need of the godly soul (vv. 22-25). The very need that gave vile men the occasion to persecute calls out the delivering mercy of God (compare vv. 16 and 20).
- Mercy forgotten. Verse 16 gives the moral reason for everything asked in verses 6-15. The man had no heart for mercy and a settled will to hunt the poor and needy.
- Mercy embodied. Commentators read the poor and needy man as Christ in His humility. Men spoke against Him, lied about Him, fought Him without cause, repaid His good with evil, and at last killed Him.
- Mercy refused twice. They broke His heart first, then sought to destroy Him. Outside the city the Saviour wept over sinners; inside, sinners plotted His death.
- Mercy's reach. Peter applied verse 8 to Judas. Verse 20 widens the guilt to all His accusers, and one writer sees the antichrist in the same portrait.
- Mercy returned. The curse falls on the man who loved it; his judgment is self-chosen. The need that invited cruelty becomes the plea that calls out God's mercy.
And he loved cursing; so let it come unto him. And he delighted not in blessing; and let it be far from him.
Psalm 109 is the cry of a man hunted without cause, and verse 17 turns on the man who hunted him. Two questions press: who is this man, and is this a burst of personal spite or the plain working of God's justice?
The verse does not invent a punishment. It hands the man back what he picked up and put on himself.
This overwhelming judgment comes upon one who showed no mercy. He persecuted the poor and needy man. He killed the one whose heart was broken by man's hatred, a hatred with no cause (v. 16). The cursing that he loved falls on himself; the blessing that he spurned is removed far from him. The garments of cursing with which he clothed himself, he will wear forever (vv. 17-19).
That principle is not locked in the past. One writer reads the verse as the standing rule for everyone who turns Christ away.
The psalm says of the betrayer, "He loved to curse; let curses come upon him! He did not delight in blessing; may it be far from him!" But this is true of all who reject Christ. All the cursing and punishment that come on those who reject Christ are self-chosen.
The word is not about swear words. One writer defines it as an attitude, held by a man who never imagines it could turn back on him.
Such people love to curse others. They never see that the curse might recoil on their own heads (v. 17). But so it will be, and blessing will be as far from him as it is from his own lips. Cursing is the cold criticism of others, with no desire for their blessing at all. The wicked clothe themselves with this character (v. 18).
Commentators differ over the exact occasion behind the psalm. One traces it to the revolt of David's son Absalom, where three men each supply a line of the portrait.
Judging by its contents, this psalm very likely came out of the terrible experiences connected with the rebellion of Absalom. David was then the victim of deceitful mouths, repaid evil for good and hatred for love. Ahithophel fitted this description remarkably in what he did, just as Shimei seemed to love cursing and to wear it like his own clothing. Absalom himself, whom David loved dearly, fits the words about those who repay love with hostility.
Another writer sets the same verse against King Saul. Saul cursed the young man who had just saved the nation.
He had won salvation for Israel, and Israel's chief had called down the curse on him. Now the curse had recoiled. Saul had loved it — it had now come to him. He had not delighted in blessing, so now it was far from him.
One writer follows the psalm out from one man to a whole people. The man is Judas, the disciple who handed Jesus over.
In Psalm 109 the rejected Messiah first complains of His adversary, and we know Judas is meant. Afterwards He speaks of His adversaries, calling for judgment on them as the children of His adversary; and the Jews are meant. They were the ones who did not delight in blessing (v. 17), refusing to say, "Blessed is he who comes in the name of the Lord"; and blessing is therefore far from them. They were the ones who loved to curse, saying of Jesus, "Crucify Him, crucify Him"; so the curse has come upon them.
Some have tried to soften these verses. They read the words as a prediction of what will come, not a call for it to come. One writer rejects that move and points to the real answer.
The man who suggests this has to admit that the New Testament keeps the command form, instead of changing it into the future. But the criticism is as bad as the doctrine. The wording undoubtedly stands in Hebrew as in English, and in every other language. It is the difference in divine dealing that clears it all up without violence. When God is judging enemies, as He did of old and will again, His people share in it in measure. Now He is displaying sovereign grace, and another spirit of action suits them.
- Loved. God judges him by what he loved. Cursing was his taste, not his slip, and the psalm lets him keep it.
- Recoiled. The curse he aimed outward comes home. He never saw it coming, which is why it lands.
- Refused. Blessing goes far from him because he pushed it away first. So it was with those who would not say, "Blessed is he who comes in the name of the Lord."
- Worn. The garment he chose becomes clothing he can never take off. His choice hardens into a permanent state.
- Reversed. God's way of dealing changes with the season. He judged then and will judge again. Now He is displaying sovereign grace, so a believer facing the same treatment answers in another spirit.
And he clothed himself with cursing like his vestment; so let it come into his bowels like water, and like oil into his bones;
A man wears cursing like a coat, and it soaks into him like water and oil. The psalm shows both what he chose and what God lets that choice become.
One writer takes this cursing as an attitude toward other people, not just words. He reads what follows as God giving the man what he chose.
Such people love to curse others, but they are completely blind to how the curse might come back on their own heads (v. 17). But so it will be. Blessing will be as far from him as it is from his own lips. Cursing is the cold criticism of others with no heart for their blessing in any way, and with this character the wicked clothe themselves (v. 18). Since this is what he chooses, then let it soak through his whole being. It leaves him useless — and not only useless, but repulsive (v. 19), wearing the curse he loves like a belt he can never remove.
Clothing can be changed. This garment cannot. What he put on by choice he must wear forever, and the blessing he refused moves far away.
This overwhelming judgment comes on a man who showed no mercy. He persecuted the poor and needy man, and killed the one whose heart was broken by hatred without cause (v. 16). The cursing that he loved falls on himself; the blessing that he spurned is removed far from him. The garments of cursing with which he clothed himself, he shall wear forever (vv. 17-19).
Commentators differ on who these words first described. One links the psalm to the rebellion of David's son Absalom, and names two men from that time.
Judging from its contents, it seems very likely that this psalm, like Psalm 13, sprang out of the terrible experiences connected with the rebellion of Absalom. Then it was that David became the victim of "the mouth of the deceitful," and was rewarded "evil for good, and hatred for … love." Ahithophel remarkably fitted this description in his actions, just as Shimei seemed to love cursing, and to clothe himself with it, "as his coat."
Another writer applies the verse to King Saul. Saul called down a curse on David, and the writer sees that curse come back on Saul himself.
Israel's chief had called down the curse on him, and now the curse had recoiled. Saul had loved it — it had now come to him. He had not delighted in blessing, so now it was far from him. He had clothed himself with cursing like a garment. Now it came into him like water, and like oil into his bones.
The New Testament applies these words to Judas, the disciple who betrayed Jesus. But one writer shows the psalm does not stop with him.
Judas was a special instance of the hatred that took advantage of the humility of Christ. That hatred persecuted the poor and needy man, and killed the broken in heart. So the Spirit of God has applied expressions used in these verses to Judas (compare Luke 22:47-48; Acts 1:20). Verse 20, however, shows that one outstandingly wicked man is not all that is in view. It takes in all the "adversaries" of the Lord who have spoken evil against His soul.
One writer reads the verse through an old trial for a wife suspected of unfaithfulness. She drank water that carried a curse, and if she was guilty it did its work inside her. He applies that picture to the nation that called down Christ's blood on itself.
But at last He puts her through this ordeal. She defies divine justice, like a hardened wife who would dare to face the trial while knowing her own sin. "His blood be on us and on our children," from the lips of Israel, was like the woman's "Amen" to the calling down of the curse. But their confidence has been their shame. The sin of their mother was not blotted out in the trial (Ps. 109:14). The water entered in and did its deadly work (v. 18).
The verse is not God inventing a punishment. It is God handing a man what he asked for.
Of the betrayer the psalm says, "He loved cursing, so let it come to him; since he did not delight in blessing, let it be far from him." But this is true of all who reject Christ. All the cursing and punishment that come on those who reject Christ are self-chosen.
- Chosen — cursing here is cold contempt for others, with no wish for their good. The man puts it on like a coat.
- Absorbed — what he wears on the outside soaks in, until he is not just useless but repulsive.
- Permanent — the coat he picked is the coat he wears forever. The blessing he refused moves far away.
- Widening — writers differ over who was meant first: Saul, Shimei or Ahithophel. But the psalm reaches on to Judas and to all who reject Christ.
- Self-chosen — God invents no new punishment. Every curse that falls is the one the man loved, come back on his own head.
Let it be unto him as a garment with which he covereth himself, and for a girdle wherewith he is constantly girded.
Psalm 109 reaches its sharpest point here: the curse a man throws at others comes back to him as clothing he must wear. That raises a hard question too — who is speaking these words, and may we pray them?
The psalm's heading names no occasion. One writer ties it to the rebellion of Absalom, David's son, and finds the man who wore cursing like clothing in Shimei:
The heading of Psalm 109 tells us nothing about the circumstances in which it was written. But judging from its contents, it seems very probable that, like Psalm 13, it grew out of the terrible experiences connected with the rebellion of Absalom. David then became the victim of "deceitful mouths," and received "evil for good, and hatred for … love." Ahithophel fitted this description exactly in what he did, and Shimei seemed to love cursing and to clothe himself with it, like a garment.
Verses 17 to 19 hold together as one thought. The garment is not forced on him from outside. He picked it out himself, and he keeps it:
This overwhelming judgment comes upon a man who showed no mercy. He persecuted the poor and needy man. He killed the one whose heart was broken by hatred that had no cause (v. 16). The cursing that he loved falls on himself. The blessing he refused moves far away from him. The garments of cursing he put on himself he will wear for ever (vv. 17-19).
Cursing here means more than bad language. One writer describes an attitude that wants no one else blessed, and reads verse 19 as a belt worn without a break:
Cursing is the cold criticism of others, with no desire for their blessing in any way. This is the character the wicked put on like clothing (v. 18). Since this is what he chooses, let it soak through his whole being. It leaves him a useless thing — and not only useless, but repulsive (v. 19), belted without a break with the curse he loves.
The New Testament applies part of this psalm to Judas, the disciple who betrayed Jesus. One writer sees Judas as the pattern for everyone who rejects Christ:
Verses 6-15 refer to Judas, who betrayed Him, and apply to all those who reject Him. Verse 8 is quoted by Peter in Acts 1:20. Of the betrayer it is said, "He loved to curse; let curses come upon him! He did not delight in blessing; may it be far from him!" But this is true of all who reject Christ. All the cursing and punishment that come on those who reject Christ are self-chosen.
The psalm's prayers for judgment start after a description of hatred that had no cause. One writer explains why such hatred leaves no other door open:
Hatred without a cause is, of course, hatred whose only cause lies in the state of heart it comes from and shows. But this is more than that. Love is what awakens it. It is moral opposition to what is good and lovely… And this is death, and hopeless by nature, as death is. Good can only be expected from what is good, and yet here the good itself produces only evil. So every means fails. Hope fails. Once this is fully proved, only judgment can be called for.
May a believer today pray verse 19 over an enemy? One writer answers no, and puts Christ's own prayer for His enemies beside the psalm:
When God carries out His government of the earth, this has its place. As a Christian I can see, as a general truth, that it is right… Still, this language is not the language a Christian speaks today, and it is not meant to be. Psalm 69 presents Christ demanding the most dreadful vengeance and judgment on His enemies (vv. 22-28). But when the Gospels show Him as our pattern of grace, did He ever express such a wish? At the very moment the psalm speaks of, His words were, "Father, forgive them, for they know not what they do."
- Clothing, not accident — the curse in verse 19 is a garment the man put on himself. God's judgment leaves him wearing it.
- Loved it, so keeps it — he loved cursing and took no delight in blessing. God honours both choices — the curse comes near, the blessing goes far.
- Worn forever — you can change a garment and take off a belt. This one stays fastened for good; the writers read the picture as permanence.
- Judas and all like him — Peter applied verse 8 to the man who betrayed Jesus. It reaches everyone who rejects Christ, and the punishment is self-chosen.
- The opposite wardrobe — this is not the Christian's prayer today. At the very moment the psalm speaks of, Christ asked the Father to forgive.
Let this be the reward of mine adversaries from Jehovah, and of them that speak evil against my soul.
For nineteen verses this psalm calls down judgment on one wicked man. Verse 20 turns that same sentence on "my accusers" — everyone who speaks evil against the sufferer. Two questions press on any reader. Whose voice is this, and can such a prayer be right?
Commentators hear the voice of Christ in these words, because the New Testament applies verse 8 to Judas. One writer also hears a cry that runs through the whole of history, and then answers the obvious objection about grace.
The apostle applied the eighth verse to Judas (Acts 1:20), and this psalm is just as clearly linked with the one that follows. Both show us that the voice we hear is the voice of the Prince of martyrs. It may well not be His voice alone. It joins the cry that runs from Abel throughout all history. This does not contradict the grace that never failed from His lips while hope remained. But He always said that grace has its limit, and that grace refused only makes men's condemnation greater.
Verse 20 stops us reading the passage as a curse on Judas alone. The word "adversaries" is plural, and it reaches from Judas to enemies of a day still to come.
Verse 20, however, shows that more than one outstandingly wicked individual is in view. It takes in all the "adversaries" of the Lord who have spoken evil against His soul. No doubt these verses have in view not only Judas and the guilty nation in the day when Christ was humbled, but also the Antichrist and the great mass of Jews who will abandon God and follow him in a day still to come.
The judgment asked for here is severe. One writer points to what makes it just: the wicked are reaping what they themselves sowed.
This psalm stands out, even among the psalms that call down curses, as the one asking for the most severe judgment on the wicked. It shows the reason for that judgment: they are reaping what they proudly and foolishly sowed. In effect, they dug their own graves.
The verses just before show the same rule at work. What a man chose comes back on him.
This crushing judgment comes on a man who showed no mercy. He persecuted the poor and needy man. He killed the one whose heart was broken by the hatred of men who had no reason to hate him (v. 16). The cursing he loved falls on himself. The blessing he refused is carried far away from him.
The sufferer takes nothing into his own hands. He carries it all to God in prayer.
Faced with hatred from the Jew, hatred He had done nothing to deserve, He gave Himself to prayer. Meanwhile His enemies planned evil against One whose love only drew out their hatred. Christ met their hostility with no resistance. It drew out perfect submission, which took everything from God, and perfect dependence, which carried everything to God in prayer.
One writer marks off when such a prayer may rightly be prayed. What changes is the timing, not the justice of the request.
In our own day of grace, we may not pray for such judgment on our enemies. We pray instead that they may be saved. But when the day of grace has ended, the godly remnant of Israel will rightly plead for the judgment of the wicked. It will be right then to ask God to give them what they deserve.
These words are not ours to pray today. One writer sees in them God's provision for the faithful group left in Israel in a coming day.
Psalm 109 speaks of Judas' betrayal personally, but it is not limited to Judas — "them"… "those who speak evil," and so on (v. 20). What a wonderful provision God has made for the comfort of the remnant in that day! Imagine them reading these words! Christ made the atonement, and He has put words into their mouths. He voices their cry for them and speaks of their sins. They will say, "This poor man cried, and the LORD heard him," and so they will be encouraged to think He will hear them.
- Voice — The cry is Christ's own. It does not cancel grace, because grace offered and refused has a limit.
- Wages — The judgment is a harvest. The cursing a man loved comes back on him, and the blessing he refused stays far away.
- Reach — Verse 20 widens the sentence from one betrayer to every accuser of that kind, then and still to come.
- Surrender — The sufferer resists nothing and repays nothing. He asks the Lord for the reward and leaves it there.
- Timing — Today we pray that enemies may be saved. The plea for judgment belongs to a later day, when it will be right.