Psalm 109 Study Notes

109:1-31 This is called an imprecatory psalm, in which the psalmist pronounced curses in relation to the covenant (Dt 27:15-26; 28:15-46). This plays a significant role in certain psalms (note esp. 7:6-10; 35:8-11; 69:6-7,22-29; 83:9-18). These curses do not convey petty personal anger; they reflect curses against those who had mistreated God’s people. They also express a firm belief in the righteousness of God and a hatred for sin.

109:1-2 God’s silence is contrasted with the deceitful speech of the persecutors (see notes at 28:1; 50:21; 83:2). Lying tongues reflects legal terminology—false testimony (10:4,6-7; 12:3-5; 59:7,12; see Ex 20:16).

109:3-4 The psalmist had been maligned without cause by those he was close to (vv. 9-10,13-14,17-18). Friends had become adversaries (see note at 38:11-12). Despite their accusations, the psalmist continued to pray.

109:5-6 The psalmist asked God to set (or “appoint”) a wicked person against his adversary. In some situations the defense attorney stood at the right hand of the defendant (v. 31; cp. 16:8). Those who testified for the prosecution also stood in that place (Zch 3:1). In either case, the psalmist wanted an accuser (Hb satan) there.

109:7 The word even is probably understood in let even his prayer be counted as sin.

109:8-11 After the adversary was tried and convicted, the psalmist called on the Lord to shorten his life. He deserved death because he had inflicted death on others (vv. 16,31). The loss of property and posterity was the worst punishment Israel could imagine, so the psalmist wished poverty and homelessness on the adversary’s family.

109:12 Just as the oppressors did not show kindness (Hb chesed) toward the afflicted, so they deserved no demonstration of covenant loyalty or compassion.

109:13 See note at vv. 8-11.

109:14-15 Children often suffer for the sins of their fathers and mothers (Ex 34:7). While the Lord blotted out the sins of his people (Ps 51:2,9; Is 43:25; 44:22), the psalmist prayed that the sins of the adversaries would remain before the Lord, and that their names would be erased as if they had never existed.

109:16 The psalmist was poor and needy and his heart was pierced (v. 22), much like those whom the adversaries pursued.

109:17 The law of (Lat) lex talionis required that all injustices be remedied by an equal punishment of the perpetrator (Ex 21:23-25). The psalmist prayed that the oppressor would be cursed, just as he had cursed others.

109:18-19 While God clothed himself in glory and light (104:1-2), the adversaries would clothe themselves with cursing. Using metaphorical language, the psalmist asked that the adversary would fall under the power and influence of his own curses.

109:20 Through the adversary’s punishment, the people of God and the psalmist in particular would receive vindication and justice (vv. 4,6,29; see Is 65:7).

109:21 The Lord’s faithfulness to rescue and deliver his wronged people reflects positively on his reputation (name) among the nations.

109:22 See note at v. 16.

109:23 The weakness of the psalmist is compared to the lengthening of his shadow, a figurative expression denoting nearness of death (102:11). He also experienced alienation as a result of his sufferings (102:10).

109:24-25 The psalmist was concerned that his prolonged fasting and prayer had gone unnoticed, while his accusers mocked him with impunity.

109:26-28 The Lord’s intervention and salvation would demonstrate the sovereign power and righteousness of God.

109:29 Not only would the false witnesses be clothed with curses (v. 18), but they would suffer dishonor and shame similar to that experienced by the accused. The sin of the accusers would be evident to the entire community.

109:30 It is appropriate for deliverance to be followed by public praise (see note at 22:22-24).

109:31 The Lord stands at the right hand of those who rely on him to defend them (see v. 6). He oversees the fair execution of justice for those who are weak and vulnerable (see note at 68:5-6).