Psalms 109
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Psalms 109
Hold Not Thy Peace, O God of My Praise
1Hold not thy peace, O God of my praise;
Jamieson-Fausset-Brown
PSALM 109
Psa 109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority.
1. God of my praise--its object, thus recognizing God as a certain helper. Be not silent (compare Psa 17:13; 28:1).
PSALM 109
Psa 109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority.
1. God of my praise--its object, thus recognizing God as a certain helper. Be not silent (compare Psa 17:13; 28:1).
The Pulpit Commentary
The initial prayer and complaint. The prayer occupies one verse only (Psa_109:1); the complaint four verses (Psa_109:2-5).
Hold not thy peace, O God of my praise (comp. Psa_28:1; Psa_35:22; Psa_39:12). If God makes no sign when men arc grievously persecuted, he seems to be indifferent to their sufferings. Surely he will not thus treat one who praises him continually (Psa_22:26; Psa_71:6).
The initial prayer and complaint. The prayer occupies one verse only (Psa_109:1); the complaint four verses (Psa_109:2-5).
Hold not thy peace, O God of my praise (comp. Psa_28:1; Psa_35:22; Psa_39:12). If God makes no sign when men arc grievously persecuted, he seems to be indifferent to their sufferings. Surely he will not thus treat one who praises him continually (Psa_22:26; Psa_71:6).
2For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.
Jamieson-Fausset-Brown
2. For the mouth ... opened--or, "They have opened a wicked mouth"
against me--literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mt 26:59).
2. For the mouth ... opened--or, "They have opened a wicked mouth"
against me--literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mt 26:59).
The Pulpit Commentary
For the mouth of the wicked and the mouth of the deceitful; literally, of deceit—the abstract for the concrete. Are opened against me; literally, hare they opened upon me (Kay, Cheyne, Revised Version). They have spoken against ms with a lying tongue (comp. Psa_27:12; Psa_35:11). Calumny and misrepresentation are ever the portion of the children of God. David was calumniated by Saul (1Sa_22:7-13), by Absalom (2Sa_15:3, 2Sa_15:4), by Shimei (2Sa_16:8), and others. One more perfect than David was even more calumniated (Mat_11:19; Mat_12:24; Mat_26:61; Luk_23:2, etc.).
For the mouth of the wicked and the mouth of the deceitful; literally, of deceit—the abstract for the concrete. Are opened against me; literally, hare they opened upon me (Kay, Cheyne, Revised Version). They have spoken against ms with a lying tongue (comp. Psa_27:12; Psa_35:11). Calumny and misrepresentation are ever the portion of the children of God. David was calumniated by Saul (1Sa_22:7-13), by Absalom (2Sa_15:3, 2Sa_15:4), by Shimei (2Sa_16:8), and others. One more perfect than David was even more calumniated (Mat_11:19; Mat_12:24; Mat_26:61; Luk_23:2, etc.).
3They compassed me about also with words of hatred; and fought against me without a cause.
Jamieson-Fausset-Brown
3. (Compare Psa 35:7; 69:4).
3. (Compare Psa 35:7; 69:4).
The Pulpit Commentary
They compassed me about also with words of hatred. The hatred of the wicked for the good is a plain fact of history, and quite indisputable. "Words of hatred" are less patent, since they are often restrained from prudential considerations. But sometimes free vent is given to them (see 2Sa_16:5-8). And fought against me without a cause (comp. Psa_35:7, Psa_35:19; Psa_69:4; Psa_119:161). Saul's hatred towards David was markedly of this character—un-provoked by either act or word from its object.
They compassed me about also with words of hatred. The hatred of the wicked for the good is a plain fact of history, and quite indisputable. "Words of hatred" are less patent, since they are often restrained from prudential considerations. But sometimes free vent is given to them (see 2Sa_16:5-8). And fought against me without a cause (comp. Psa_35:7, Psa_35:19; Psa_69:4; Psa_119:161). Saul's hatred towards David was markedly of this character—un-provoked by either act or word from its object.
4For my love they are my adversaries: but I give myself unto prayer.
Jamieson-Fausset-Brown
4-5. They return evil for good (compare Psa 27:12; Pr 17:13).
I give myself unto prayer--or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
4-5. They return evil for good (compare Psa 27:12; Pr 17:13).
I give myself unto prayer--or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
The Pulpit Commentary
For my love they are my adversaries. The tenderness and kindness of the good towards wicked men does not soften them. Rather it provokes them to greater hostility. This was seen clearly in the instance of Saul. But I give myself unto prayer; literally, but I prayer; i.e. "but I am wholly prayer," "I do nothing during their attacks on me but pray for them."
For my love they are my adversaries. The tenderness and kindness of the good towards wicked men does not soften them. Rather it provokes them to greater hostility. This was seen clearly in the instance of Saul. But I give myself unto prayer; literally, but I prayer; i.e. "but I am wholly prayer," "I do nothing during their attacks on me but pray for them."
5And they have rewarded me evil for good, and hatred for my love.
The Pulpit Commentary
And they have rewarded ms evil for good, and hatred for my love; or, "thus they rewarded me." The verse is a corollary from what has gone before, not anything additional.
And they have rewarded ms evil for good, and hatred for my love; or, "thus they rewarded me." The verse is a corollary from what has gone before, not anything additional.
6Set thou a wicked man over him: and let Satan stand at his right hand.
Jamieson-Fausset-Brown
6. over him--one of his enemies prominent in malignity (Psa 55:12).
let Satan stand--as an accuser, whose place was the right hand of the accused (Zec 3:1, 2).
6. over him--one of his enemies prominent in malignity (Psa 55:12).
let Satan stand--as an accuser, whose place was the right hand of the accused (Zec 3:1, 2).
The Pulpit Commentary
The imprecatory portion of the psalm now begins. It is no doubt true to say, with Tholuck, that "no passion is discernible in the imprecations, dreadful as they are." Clearly the writer is not moved by personal feelings of hostility, but by a spirit of justice, and an intense abhorrence of sin. He delivers a calm judicial sentence. Still, the spirit of Christian love must ever shrink from such utterances, which belong to an earlier and less perfect dispensation (comp. Luk_9:51-56).
Set thou a wicked man over him; i.e. to judge him (see Psa_109:7). A persecutor deserves to be himself persecuted, an oppressor to be himself oppressed. "Nec lex justior ulla est, Quam necis artifices arte periresua." And let Satan stand at his right hand; rather, an adversary, or an accuser. In courts of justice the accuser stood at the accused person's right hand.
The imprecatory portion of the psalm now begins. It is no doubt true to say, with Tholuck, that "no passion is discernible in the imprecations, dreadful as they are." Clearly the writer is not moved by personal feelings of hostility, but by a spirit of justice, and an intense abhorrence of sin. He delivers a calm judicial sentence. Still, the spirit of Christian love must ever shrink from such utterances, which belong to an earlier and less perfect dispensation (comp. Luk_9:51-56).
Set thou a wicked man over him; i.e. to judge him (see Psa_109:7). A persecutor deserves to be himself persecuted, an oppressor to be himself oppressed. "Nec lex justior ulla est, Quam necis artifices arte periresua." And let Satan stand at his right hand; rather, an adversary, or an accuser. In courts of justice the accuser stood at the accused person's right hand.
7When he shall be judged, let him be condemned: and let his prayer become sin.
Jamieson-Fausset-Brown
7. The condemnation is aggravated when prayer for relief is treated as a sin.
7. The condemnation is aggravated when prayer for relief is treated as a sin.
The Pulpit Commentary
When he shall be judged, let him be condemned; literally, let him go forth condemned; Let him quit the court under sentence. And let his prayer become sin. The most terrible of all the imprecations. "Let him even be unable to pray to God acceptably," and so let any prayer that he offers when he is brought low be an additional sin (comp. Pro_15:8; Pro_28:9; Isa_1:12-15).
When he shall be judged, let him be condemned; literally, let him go forth condemned; Let him quit the court under sentence. And let his prayer become sin. The most terrible of all the imprecations. "Let him even be unable to pray to God acceptably," and so let any prayer that he offers when he is brought low be an additional sin (comp. Pro_15:8; Pro_28:9; Isa_1:12-15).
★8Let his days be few; and let another take his office.
Jamieson-Fausset-Brown
8. The opposite blessing is long life (Psa 91:16; Pr 3:2). The last clause is quoted as to Judas by Peter (Ac 1:20).
office--literally, "charge," Septuagint, and Peter, "oversight" [1Pe 5:2].
8. The opposite blessing is long life (Psa 91:16; Pr 3:2). The last clause is quoted as to Judas by Peter (Ac 1:20).
office--literally, "charge," Septuagint, and Peter, "oversight" [1Pe 5:2].
The Pulpit Commentary
Let his days be few. There were Divine promises that "bloodthirsty and deceitful men" should not "live out half their days," which might naturally be regarded as justifying this wish (see Psa_55:23; Pro_10:27; Ecc_7:17). And let another take his office. Τὴν ἐπισκοπὴν αὐτοῦ, LXX. Applied by St. Peter to Judas (Act_1:20).
Let his days be few. There were Divine promises that "bloodthirsty and deceitful men" should not "live out half their days," which might naturally be regarded as justifying this wish (see Psa_55:23; Pro_10:27; Ecc_7:17). And let another take his office. Τὴν ἐπισκοπὴν αὐτοῦ, LXX. Applied by St. Peter to Judas (Act_1:20).
9Let his children be fatherless, and his wife a widow.
Jamieson-Fausset-Brown
9-10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.
9-10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.
The Pulpit Commentary
Let his children be fatherless, and his wife a widow. Necessary consequences of his own condemnation to death.
Let his children be fatherless, and his wife a widow. Necessary consequences of his own condemnation to death.
10Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.
The Pulpit Commentary
Let his children be continually vagabonds, and beg. If it be just that the sins of the fathers be visited upon the children, the psalmist may be regarded as justified in this wish. Still, it is not one that a Christian will readily echo. Let them seek their bread also out of their desolate places. Professor Cheyne corrects דָרְשׁוּ into גֹּדְשׁוּ, and translates, "Let them be driven from their desolate houses."
Let his children be continually vagabonds, and beg. If it be just that the sins of the fathers be visited upon the children, the psalmist may be regarded as justified in this wish. Still, it is not one that a Christian will readily echo. Let them seek their bread also out of their desolate places. Professor Cheyne corrects דָרְשׁוּ into גֹּדְשׁוּ, and translates, "Let them be driven from their desolate houses."
11Let the extortioner catch all that he hath; and let the strangers spoil his labour.
The Pulpit Commentary
Let the extortioner catch all that he hath; rather, the creditor, or the usurer; i.e. the man from whom he has borrowed money. And let the strangers (rather, let foreigners) spoil his labor; i.e. plunder his lands, carry off his crops, and leave him destitute.
Let the extortioner catch all that he hath; rather, the creditor, or the usurer; i.e. the man from whom he has borrowed money. And let the strangers (rather, let foreigners) spoil his labor; i.e. plunder his lands, carry off his crops, and leave him destitute.
12Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.
The Pulpit Commentary
Let there be none to extend (literally, continue) mercy unto him. In his need, let none of his neighbors continue to show him mercy and loving-kindness. Let them stand aloof, and remain passive, while punishment overtakes him. Neither let there be any to favor his fatherless children. Let them too be suffered to endure the woes which come naturally upon them (see Psa_109:10) through their father's fault, without any one thinking it necessary, because they arc fatherless, to show them favor.
Let there be none to extend (literally, continue) mercy unto him. In his need, let none of his neighbors continue to show him mercy and loving-kindness. Let them stand aloof, and remain passive, while punishment overtakes him. Neither let there be any to favor his fatherless children. Let them too be suffered to endure the woes which come naturally upon them (see Psa_109:10) through their father's fault, without any one thinking it necessary, because they arc fatherless, to show them favor.
13Let his posterity be cut off; and in the generation following let their name be blotted out.
Jamieson-Fausset-Brown
13. posterity--literally, "end," as in Psa 37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.
13. posterity--literally, "end," as in Psa 37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.
The Pulpit Commentary
Let his posterity be cut off. If he have children; let them die without offspring; literally, let them be for extinction. And in the generation following let their name be blotted out. This would be the natural result if the preceding wish were accomplished. The family having come to an end, their very name would be soon forgotten (comp. Job_18:18; Psa_37:28; Pro_10:7).
Let his posterity be cut off. If he have children; let them die without offspring; literally, let them be for extinction. And in the generation following let their name be blotted out. This would be the natural result if the preceding wish were accomplished. The family having come to an end, their very name would be soon forgotten (comp. Job_18:18; Psa_37:28; Pro_10:7).
14Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
Jamieson-Fausset-Brown
14-15. Let the iniquity of his fathers be remembered, &c.--Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (Psa 34:16).
14-15. Let the iniquity of his fathers be remembered, &c.--Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (Psa 34:16).
The Pulpit Commentary
Let the iniquity of his fathers be remembered with the Lord. Let the threatening of Exo_20:5 take effect in his case, and the sins of his forefathers be remembered by God, and visited upon him. And let not the sin of his mother be blotted out; i.e. erased from God's remembrance. Let it also be visited on him, as Jezebel's was on her children.
Let the iniquity of his fathers be remembered with the Lord. Let the threatening of Exo_20:5 take effect in his case, and the sins of his forefathers be remembered by God, and visited upon him. And let not the sin of his mother be blotted out; i.e. erased from God's remembrance. Let it also be visited on him, as Jezebel's was on her children.
15Let them be before the LORD continually, that he may cut off the memory of them from the earth.
The Pulpit Commentary
Let them be before the Lord continually; i.e. let these sins be present to the mind of God constantly, that he may visit for them constantly, even to the bitter end; and so may cut off the memory of them (i.e. of the original sinners) from the earth (comp. Psa_109:13).
Let them be before the Lord continually; i.e. let these sins be present to the mind of God constantly, that he may visit for them constantly, even to the bitter end; and so may cut off the memory of them (i.e. of the original sinners) from the earth (comp. Psa_109:13).
16Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.
Jamieson-Fausset-Brown
16. Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy ... broken in heart--that is, pious sufferer (Psa 34:18; 35:10; 40:17).
16. Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy ... broken in heart--that is, pious sufferer (Psa 34:18; 35:10; 40:17).
The Pulpit Commentary
A portraiture of the wicked man, who was David's chief adversary at the time, is now given, in explanation, and perhaps in justification, of the numerous and severe anathemas. He was merciless (Psa_109:16), a persecutor of the poor (Psa_109:16), given to cursing (Psa_109:17, Psa_109:18), and one who spoke evil against the innocent (Psa_109:20).
Because that he remembered not to show mercy. Saul certainly was a persecutor of this kind—implacable; one whom compassion never touched; who, after he had once become David's enemy, never under any circumstances showed him mercy. But otherwise the description scarcely seems to point to Saul. But persecuted the poor and needy man (see 1Sa_18:10; 1Sa_19:1, 1Sa_19:10, 1Sa_19:11; 1Sa_20:31; 1Sa_23:8, 1Sa_23:14, 1Sa_23:25; 1Sa_24:2; 1Sa_26:2-20; 1Sa_27:1, etc.). That he might even slay the broken in heart; literally, and the broken in heart (or, yea, the broken in heart) to slay him. It was certainly Saul's object to slay David (1Sa_18:11; 1Sa_19:1, 1Sa_19:10; 1Sa_20:1, etc.). It was probably also Ahithophel's (2Sa_17:2).
A portraiture of the wicked man, who was David's chief adversary at the time, is now given, in explanation, and perhaps in justification, of the numerous and severe anathemas. He was merciless (Psa_109:16), a persecutor of the poor (Psa_109:16), given to cursing (Psa_109:17, Psa_109:18), and one who spoke evil against the innocent (Psa_109:20).
Because that he remembered not to show mercy. Saul certainly was a persecutor of this kind—implacable; one whom compassion never touched; who, after he had once become David's enemy, never under any circumstances showed him mercy. But otherwise the description scarcely seems to point to Saul. But persecuted the poor and needy man (see 1Sa_18:10; 1Sa_19:1, 1Sa_19:10, 1Sa_19:11; 1Sa_20:31; 1Sa_23:8, 1Sa_23:14, 1Sa_23:25; 1Sa_24:2; 1Sa_26:2-20; 1Sa_27:1, etc.). That he might even slay the broken in heart; literally, and the broken in heart (or, yea, the broken in heart) to slay him. It was certainly Saul's object to slay David (1Sa_18:11; 1Sa_19:1, 1Sa_19:10; 1Sa_20:1, etc.). It was probably also Ahithophel's (2Sa_17:2).
17As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.
Jamieson-Fausset-Brown
17-19. Let his loved sin, cursing, come upon him in punishment (Psa 35:8), thoroughly fill him as water and oil, permeating to every part of his system (compare Nu 5:22-27), and become a garment and a girdle for a perpetual dress.
17-19. Let his loved sin, cursing, come upon him in punishment (Psa 35:8), thoroughly fill him as water and oil, permeating to every part of his system (compare Nu 5:22-27), and become a garment and a girdle for a perpetual dress.
The Pulpit Commentary
As he loved cursing, so let it come unto him; rather, so it came upon him (Revised Version), or so it shall come upon him (LXX; Cheyne). The one of David's enemies who "loved cursing" most was Shimei (2Sa_16:5-12). As he de lighted not in blessing, so let it be far from him; rather, so it was, or so it will be, far from him.
As he loved cursing, so let it come unto him; rather, so it came upon him (Revised Version), or so it shall come upon him (LXX; Cheyne). The one of David's enemies who "loved cursing" most was Shimei (2Sa_16:5-12). As he de lighted not in blessing, so let it be far from him; rather, so it was, or so it will be, far from him.
18As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.
The Pulpit Commentary
As he clothed himself with cursing like as with his garment (comp. Psa_10:7; Psa_59:12; Psa_62:4). Extreme malevolence vents itself in curses, which tend to become frequent, and, so to speak, habitual. So let it come; rather, so it cams, or so it will come. Into his bowels like water. Dr. Kay sees here an allusion to the "water of cursing" which was drunk by the woman whose husband taxed her with unfaithfulness (Num_5:22); and so also Hengstenberg. But this is doubtful. Perhaps the mere penetrative power of water is alluded to. See the next clause. And like oil into his bones. The oil, wherewith it was usual to anoint the frame, was believed to penetrate, not only into the tissues, but into the very bones and marrow.
As he clothed himself with cursing like as with his garment (comp. Psa_10:7; Psa_59:12; Psa_62:4). Extreme malevolence vents itself in curses, which tend to become frequent, and, so to speak, habitual. So let it come; rather, so it cams, or so it will come. Into his bowels like water. Dr. Kay sees here an allusion to the "water of cursing" which was drunk by the woman whose husband taxed her with unfaithfulness (Num_5:22); and so also Hengstenberg. But this is doubtful. Perhaps the mere penetrative power of water is alluded to. See the next clause. And like oil into his bones. The oil, wherewith it was usual to anoint the frame, was believed to penetrate, not only into the tissues, but into the very bones and marrow.
19Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.
The Pulpit Commentary
Let it be unto him as the garment which covereth him. Let it cling to him both outwardly and inwardly—inwardly, as the penetrating oil; outwardly, as the everyday dress. And for a girdle wherewith he is girded continually. The "girdle" or "waistcloth" was even more inseparable from the wearer than his beged, his "cloak" or "wrap."
Let it be unto him as the garment which covereth him. Let it cling to him both outwardly and inwardly—inwardly, as the penetrating oil; outwardly, as the everyday dress. And for a girdle wherewith he is girded continually. The "girdle" or "waistcloth" was even more inseparable from the wearer than his beged, his "cloak" or "wrap."
20Let this be the reward of mine adversaries from the LORD, and of them that speak evil against my soul.
Jamieson-Fausset-Brown
20. Let this ... reward--or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord--as His judicial act.
20. Let this ... reward--or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord--as His judicial act.
The Pulpit Commentary
Let this be the reward of mine adversaries from the Lord; rather, this is the reward, or the wages. This is what their conduct has earned, and what they have received, or assuredly will receive. And of them that speak evil against my soul (see above, Psa_109:2).
Let this be the reward of mine adversaries from the Lord; rather, this is the reward, or the wages. This is what their conduct has earned, and what they have received, or assuredly will receive. And of them that speak evil against my soul (see above, Psa_109:2).
21But do thou for me, O GOD the Lord, for thy name’s sake: because thy mercy is good, deliver thou me.
Jamieson-Fausset-Brown
21-22. do ... for me--that is, kindness.
wounded--literally, "pierced" (Psa 69:16, 29).
21-22. do ... for me--that is, kindness.
wounded--literally, "pierced" (Psa 69:16, 29).
The Pulpit Commentary
The psalmist now turns to God in prolonged prayer, setting forth his needs (Psa_109:22-25), and entreating for help (Psa_109:26), deliverance (Psa_109:21), blessing (Psa_109:28), and triumph over his enemies (Psa_109:29).
But do thou for me; or, "deal thou with me" (see the Revised Version). O God the Lord; literally, Jehovah the Lord, as in Psa_68:20; Psa_140:7; Psa_141:8; Hab_3:19. For thy Name's sake; i.e. suitably to thy Name—according to thy historically manifested attributes. Because thy mercy is good, deliver thou me. A variant echo of the preceding clause (comp. Psa_69:16).
The psalmist now turns to God in prolonged prayer, setting forth his needs (Psa_109:22-25), and entreating for help (Psa_109:26), deliverance (Psa_109:21), blessing (Psa_109:28), and triumph over his enemies (Psa_109:29).
But do thou for me; or, "deal thou with me" (see the Revised Version). O God the Lord; literally, Jehovah the Lord, as in Psa_68:20; Psa_140:7; Psa_141:8; Hab_3:19. For thy Name's sake; i.e. suitably to thy Name—according to thy historically manifested attributes. Because thy mercy is good, deliver thou me. A variant echo of the preceding clause (comp. Psa_69:16).
22For I am poor and needy, and my heart is wounded within me.
The Pulpit Commentary
For I am poor and needy (comp. Psa_109:16). David was "poor and needy" both when hunted upon the mountains by Saul, and when forced to flee from Absalom. And my heart is wounded within me. The wound to David's heart was, on the former occasion, from the malignity of Saul; on the latter, especially from the desertion of his "own familiar friend whom he trusted."
For I am poor and needy (comp. Psa_109:16). David was "poor and needy" both when hunted upon the mountains by Saul, and when forced to flee from Absalom. And my heart is wounded within me. The wound to David's heart was, on the former occasion, from the malignity of Saul; on the latter, especially from the desertion of his "own familiar friend whom he trusted."
23I am gone like the shadow when it declineth: I am tossed up and down as the locust.
Jamieson-Fausset-Brown
23. like the shadow--(Compare Psa 102:11).
tossed up and down--or, "driven" (Ex 10:19).
23. like the shadow--(Compare Psa 102:11).
tossed up and down--or, "driven" (Ex 10:19).
The Pulpit Commentary
I am gone like the shadow when it declineth; rather, like a shodow (comp. Psa_102:11). When shadows "decline," they are just about to cease and disappear. I am tossed up and down as the locust; or, "I am carried away"—swept off, i.e; or just ready to be swept off, from the face of the earth (see Exo_10:19; Joe_2:20; Nah_3:17).
I am gone like the shadow when it declineth; rather, like a shodow (comp. Psa_102:11). When shadows "decline," they are just about to cease and disappear. I am tossed up and down as the locust; or, "I am carried away"—swept off, i.e; or just ready to be swept off, from the face of the earth (see Exo_10:19; Joe_2:20; Nah_3:17).
24My knees are weak through fasting; and my flesh faileth of fatness.
Jamieson-Fausset-Brown
24-25. Taunts and reproaches aggravate his afflicted and feeble state (Psa 22:6, 7).
24-25. Taunts and reproaches aggravate his afflicted and feeble state (Psa 22:6, 7).
The Pulpit Commentary
My knees are weak through fasting. I have brought myself down to extreme weakness by penitential fasting for my sins (comp. Psa_35:13; Psa_69:10). And my flesh faileth of fatness; literally, of oil. In my state of mourning and penitence I have abstained from anointing myself (2Sa_14:2), which has still further weakened me.
My knees are weak through fasting. I have brought myself down to extreme weakness by penitential fasting for my sins (comp. Psa_35:13; Psa_69:10). And my flesh faileth of fatness; literally, of oil. In my state of mourning and penitence I have abstained from anointing myself (2Sa_14:2), which has still further weakened me.
★25I became also a reproach unto them: when they looked upon me they shaked their heads.
The Pulpit Commentary
I became (rather, am become) also a reproach unto them; i.e. to my enemies. I am an object of their reproach and scorn. When they looked upon me they shaked their heads. In derision (comp. Psa_22:7; Psa_44:14; Mat_27:39).
I became (rather, am become) also a reproach unto them; i.e. to my enemies. I am an object of their reproach and scorn. When they looked upon me they shaked their heads. In derision (comp. Psa_22:7; Psa_44:14; Mat_27:39).
26Help me, O LORD my God: O save me according to thy mercy:
Jamieson-Fausset-Brown
26-27. Let my deliverance glorify Thee (compare Psa 59:13).
26-27. Let my deliverance glorify Thee (compare Psa 59:13).
The Pulpit Commentary
Help me, O Lord my God. Connect with Psa_109:21. O save me according to thy mercy; i.e. "as thou art wont to show mercy, show mercy now to me."
Help me, O Lord my God. Connect with Psa_109:21. O save me according to thy mercy; i.e. "as thou art wont to show mercy, show mercy now to me."
27That they may know that this is thy hand; that thou, LORD, hast done it.
The Pulpit Commentary
That they may know that this is thy hand (comp. Psa_59:13). "Deliver me," prays the psalmist, "in some signal way, so that my enemies may be forced to recognize thy hand in my deliverance, and to confess that thou, Lord, hast done it."
That they may know that this is thy hand (comp. Psa_59:13). "Deliver me," prays the psalmist, "in some signal way, so that my enemies may be forced to recognize thy hand in my deliverance, and to confess that thou, Lord, hast done it."
28Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
Jamieson-Fausset-Brown
28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (Psa 73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Psa 16:8; 34:6) the poor from all unrighteous judges who may condemn him.
28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (Psa 73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Psa 16:8; 34:6) the poor from all unrighteous judges who may condemn him.
The Pulpit Commentary
Let them curse, but bless thou; i.e. "Let them curse, if they will. What matters it? Provided only that thou blessest." When they arise. When they attempt to put their malevolent designs in act. Let them be ashamed; or, "they shall be ashamed" (Revised Version); i.e. they shall fail so utterly, that they shall be covered with shame. But let thy servant rejoice; rather, but thy servant shall rejoice. "Thy servant" is the psalmist himself (comp. Psa_69:17). He will rejoice at their failure, which secures his safety.
Let them curse, but bless thou; i.e. "Let them curse, if they will. What matters it? Provided only that thou blessest." When they arise. When they attempt to put their malevolent designs in act. Let them be ashamed; or, "they shall be ashamed" (Revised Version); i.e. they shall fail so utterly, that they shall be covered with shame. But let thy servant rejoice; rather, but thy servant shall rejoice. "Thy servant" is the psalmist himself (comp. Psa_69:17). He will rejoice at their failure, which secures his safety.
29Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
The Pulpit Commentary
Let mine adversaries be clothed with shame; rather, my adversaries shall be clothed with shame. "The prayer is now, in conclusion, changed into a confident expectation" (Dean Johnson). And let them (rather, and shall) cover themselves with their own confusion, as with a mantle (comp. Psa_109:18). Instead of the "cursing" with which the wicked delighted to clothe themselves, they shall be forced to wear a covering of shame and confusion of face.
Psa_109:30, Psa_109:31
The psalm terminates with a short burst of praise, the writer feeling assured that his prayer is granted, and that he will shortly triumph over his enemies.
Let mine adversaries be clothed with shame; rather, my adversaries shall be clothed with shame. "The prayer is now, in conclusion, changed into a confident expectation" (Dean Johnson). And let them (rather, and shall) cover themselves with their own confusion, as with a mantle (comp. Psa_109:18). Instead of the "cursing" with which the wicked delighted to clothe themselves, they shall be forced to wear a covering of shame and confusion of face.
Psa_109:30, Psa_109:31
The psalm terminates with a short burst of praise, the writer feeling assured that his prayer is granted, and that he will shortly triumph over his enemies.
30I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.
The Pulpit Commentary
I will greatly praise the Lord with my mouth. The expression "greatly praise" does not occur elsewhere in the Psalms. It is indicative of an unusually strong feeling of thankfulness. Yea, I will praise him among the multitude; i.e. in the congregation.
I will greatly praise the Lord with my mouth. The expression "greatly praise" does not occur elsewhere in the Psalms. It is indicative of an unusually strong feeling of thankfulness. Yea, I will praise him among the multitude; i.e. in the congregation.
31For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
The Pulpit Commentary
For he shall stand at the right hand of the poor. God will always come to the assistance of the poor and needy, when unrighteous men oppress them, and will give them help and deliverance. To save him from those that condemn his soul. The salvation is not always from the death of the body, or there could have been no martyrs; but in all cases it is a deliverance of the soul.
For he shall stand at the right hand of the poor. God will always come to the assistance of the poor and needy, when unrighteous men oppress them, and will give them help and deliverance. To save him from those that condemn his soul. The salvation is not always from the death of the body, or there could have been no martyrs; but in all cases it is a deliverance of the soul.
THE HOLY BIBLE
Psalms
Chapter 109
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105