Commentaires bibliques

Whether David penned this psalm when he was persecuted by Saul, or when his son Absalom rebelled against him, or upon occasion of some other trouble that was given him, is uncertain; and whether the particular enemy he prays against was Saul, or Doeg, or Ahithophel, or some other not mentioned in the story, we cannot determine; but it is certain that in penning it he had an eye to Christ, his sufferings and his persecutors, for that imprecation (Ps 109:8) is applied to Judas, Ac 1:20. The rest of the prayers here against his enemies were the expressions, not of passion, but of the Spirit of prophecy. I. He lodges a complaint in the court of heaven of the malice and base ingratitude of his enemies and with it an appeal to the righteous God, Ps 109:1-5. II. He prays against his enemies, and devotes them to destruction, Ps 109:6-20. III. He prays for himself, that God would help and succour him in his low condition, Ps 109:21-29. IV. He concludes with a joyful expectation that God would appear for him, Ps 109:30,31. In singing this psalm we must comfort ourselves with the believing foresight of the certain destruction of all the enemies of Christ and his church, and the certain salvation of all those that trust in God and keep close to him.

This psalm is ascribed to David, and there is nothing in the psalm to make us doubt the correctness of the title. Kimchi supposes that it refers to the enemies of David in the time of Saul. Grotius and Knapp suppose that it refers to Ahithophel; Dathe, to Shimei; DeWette, that it refers to national foes at a later period than the time of David. It is impossible now to ascertain the occasion on which it was composed. It would seem to have been one of the most trying in the life of David, when his enemies were most bitter against him. It is one of the "imprecatory" psalms, and one which is as difficult to reconcile with a kind and forgiving spirit as any other in the book.

In the New Testament Acts 1:20 a part of the psalm is applied to Judas the traitor, but without its being necessary to conclude that it had any original reference to him. The conduct of Judas was like the conduct of the enemy of David; the language used in the one case might be properly used in the other.

The psalm consists of three parts:

I. A description of the enemies of the psalmist Psalm 109:1-5, as

(a) deceitful and lying;

(b) as using words of hatred;

(c) as fighting against him without cause;

(d) as returning evil for good, and hatred for love.

From this it would seem that the persons referred to were some who had been closely connected with the author; who had received important benefits from him; who had been the subjects of his prayer; and who pursued him from mere malice.

II. A prayer for the punishment of those who had thus wronged him - referring particularly to some one person who had been prominent, or who had instigated others, imploring the infliction of just punishment on him as if he were alone responsible, Psalm 109:6-20. It is in this part of the psalm that the principal difficulty in the interpretation consists, as this is made up of severe and apparently harsh and revengeful imprecations. All is in fact invoked on him that any man could ever desire to see inflicted on an enemy.

III. A prayer for the sufferer's own deliverance, with a promise of thanksgiving, Psalm 109:21-31. The psalmist here describes his miserable and suffering condition, and prays that God would interpose - expressing a willingness to suffer anything at the hand of man if God would be his friend - a willingness that they should continue to "curse," if God would "bless." As the result of all, he says that he would find delight in praise - in the public acknowledgment of the goodness of God.

On the phrase in the title, "To the chief Musician," see the notes at the title to Psalm 4:1-8,

The psalmist speaks against his inveterate enemies, Psalm 109:1-5. He prays against them, and denounces God's judgments, Psalm 109:6-15. The reason on which this is grounded, Psalm 109:16-20. He prays for his own safety and salvation, using many arguments to induce God to have mercy upon him, Psalm 109:21-31.

The title of this Psalm, To the chief Musician, A Psalm of David, has already often occurred, and on it the Versions offer nothing new. The Syriac says it is "a Psalm of David, when the people, without his knowledge, made Absalom king; on which account he was slain: but to us (Christians) he details the passion of Christ." That it contains a prophecy against Judas and the enemies of our Lord, is evident from Acts 1:20. Probably, in its primary meaning, (for such a meaning it certainly has), it may refer to Ahithophel. The execrations in it should be rendered in the future tense, as they are mere prophetic denunciations of God's displeasure against sinners. Taken in this light, it cannot be a stumbling-block to any person. God has a right to denounce those judgments which he will inflict on the workers of iniquity. But perhaps the whole may be the execrations of David's enemies against himself. See on Psalm 109:20 (note). Ahithophel, who gave evil counsel against David, and being frustrated hanged himself, was no mean prototype of Judas the traitor; it was probably on this account that St. Peter, Acts 1:20, applied it to the case of Judas, as a prophetic declaration concerning him, or at least a subject that might be accommodated to his case.

INTRODUCTION TO Psalm 109

To the chief Musician, A Psalm of David. This psalm was written by David, under the inspiration of the Holy Spirit, concerning Judas the betrayer of Christ, as is certain from Acts 1:16 hence it is used to be called by the ancients the Iscariotic psalm. Whether the occasion of it was the rebellion of Absalom, as some, or the persecution of Saul, as Kimchi; and whoever David might have in view particularly, whether Ahithophel, or Doeg the Edomite, as is most likely; yet it is evident that the Holy Ghost foresaw the sin of Judas, and prophesies of that, and of the ruin and misery that should come upon him; for the imprecations in this psalm are no other than predictions of future events, and so are not to be drawn into an example by men; nor do they breathe out anything contrary to the spirit of Christianity, but are proofs of it, since what is here predicted has been exactly accomplished. The title in the Syriac version is,

"a psalm of David when they created Absalom king without his knowledge, and for this cause he was slain; but to us it expounds the sufferings of the Christ of God;''

and indeed he is the person that is all along speaking in this psalm.

CIX.

The peculiar horror of the imprecations in this extraordinary psalm does not lie in the dreadful consequences they invoke. Shakespeare puts curses equally fierce and terrible into Timon’s mouth:

“Piety, and fear,

Religion to the gods, peace, justice, truth,

Domestic awe, night-rest, and neighbourhood,

Instruction, manners, mysteries, and trades,

Degrees, observances, customs, and laws,

Decline to your confounding contraries,

And let confusion live!”

Nor is this horror due to the fact, assuming it to be a fact, that these imprecations are not general in their direction, like the misanthrope’s curses, but are levelled at a single individual, for the passions of revenge and hatred intensify by contraction of their range. The whole difficulty of the psalm lies in the fact that it was, as the inscription shows, actually, if not primarily, intended for use in the public service of the sanctuary.

But this very use at once divests the psalm of one of the greatest sources of difficulty, its personal character. Whatever its origin, whoever the original object of the imprecations, it is certain that they became public, ecclesiastical, national.

It is quite possible that from the first the writer spoke in the name of the persecuted nation against some oppressive heathen prince, such as Antiochus Epiphanes. Certainly, when sung by the congregation it expressed not an individual longing for revenge, but all the pent-up feeling—religious abhorrence, patriotic hatred, moral detestation—of the suffering community.

The continuance of its recitation in Christian churches opens up another question, and has, in a great measure, been the motive for the various apologetic explanations that have been started for the psalm. It is strange that even yet the old theory, which justifies the language of the imprecations as prophetically the language of Christ, should find advocates. The “quotation” theory is noticed in the Notes. On the quotation of the imprecations by St. Peter, see Notes, New Testament Commentary, Acts 1:20-21. The parallelism is synthetic.

Title.—“To the chief musician.” (See Note to title of Psalms 4)

i. The Psalmist appeals for help against a gang of merciless enemies, who are endeavouring to effect his ruin by false accusations or treacherous slanders. Their hostility is not merely causeless: it is a deliberate return of evil for good, of hate for love (Psalm 109:1-5).

ii. Singling out the leader of his persecutors the Psalmist invokes upon him and all that belong to him the retribution which his inhuman conduct deserves. May he be tried and found guilty! May he be degraded from his office and die a premature death! May his children be impoverished and his name speedily become extinct! May all the sins of his ancestors be remembered against him! Because he has deliberately been merciless to the poor and weak, and chosen not to benefit but to injure his neighbour, let him find no mercy or blessing at the hands of God (Psalm 109:6-20).

iii. Then, changing his tone, the Psalmist prays once more for help, pleading the pitiableness of his own plight (Psalm 109:21-25); and his prayer rises into a confident anticipation of ultimate deliverance, and consequent thanksgiving to Jehovah the champion of the poor and needy (Psalm 109:26-31).

Thus the Psalm consists of six stanzas, each of five verses, except the last, which contains six, and falls into three divisions.

Commentators who maintain the Davidic authorship, have supposed it to refer to Doeg, or Ahithophel, or Shimei. But there is nothing in the Psalm to indicate that its author was ever in a position of authority: rather he seems to belong to the class of the poor and oppressed, and to be the victim of a conspiracy of unscrupulous neighbours. Some features in the language point to a late date, and apparently there are allusions to the Book of Job, and to late Psalms, e.g. Psalms 102. Most probably it belongs to the post-exilic period.

It has been held by some that the Psalm is not personal but national; that the speaker is Israel, persecuted and oppressed by scornful and malignant enemies. Others have supposed that the Psalmist writes as the representative of the poor and oppressed classes, and that the enemy whom he denounces is no particular individual, but the typical persecutor of the poor. But alike in its denunciations and in its complaints and in its prayers the Psalm has a personal ring; it is a cry of suffering wrung out by actual circumstances. What those circumstances were we can only conjecture. Possibly the enemy whom he singles out had been the head of a conspiracy to ruin him and his family by false charges and perversion of justice. Such a situation may be indicated by the language of Psalm 109:2-3 (cp. Psalm 109:31), and it would give special point to the form of retribution which the Psalmist invokes in Psalm 109:6 ff. His enemies were evidently of his own countrymen, and the chief enemy was a man of some position (Psalm 109:8). Was he some noble whom the judge would be ready to gratify, or even the judge himself? Cp. Micah 7:3. The narrative in Nehemiah 5 shews that national suffering had not taught the wealthier and more powerful members of the community of the Return to exercise consideration towards their poorer brethren. Possibly, though less probably, the Psalmist’s enemies were men who had been attempting to ruin him by slander and calumny, such as almost proved fatal to Jesus the son of Sirach (Sir 51:1-10).

The Psalm has much in common with Psalms 35, 69. The complaints of the causelessness of the hostility of his enemies resemble those in Psalm 35:11 ff.: the imprecations recall those of Psalm 69:22 ff., but they are more terrible in their detail, and they startle and shock the Christian reader the more because they are levelled not at the guilty man himself alone, but at all his kith and kin.

The moral difficulty of the Imprecatory Psalms has been discussed generally in the Introduction, pp. lxxxviii ff. We shall not attempt to justify them. They are the very opposite of the spirit of the Gospel (Matthew 5:43 ff.). But we must endeavour to understand them. They are the expression of the spirit of a dispensation, in which retribution was a fundamental principle. It is the desire for retribution, above all for retribution for gratuitous malice, which finds such passionate expression here. “As he hath done, so shall it be done to him” was the sentence of the Law (Leviticus 24:19). “Let me see thy vengeance on them” is the prayer of the persecuted prophet (Jeremiah 11:20). “Whoso rewardeth evil for good, evil shall not depart from his house” was the maxim of the Wise men in Israel (Proverbs 17:13). ‘Let it be so in the case of my enemy’ is the sum and substance of the Psalmist’s prayer. ‘My enemies have rewarded me evil for good, and plotted to ruin me. Let the evil they have been devising recoil upon the head of the author of the plot. I am innocent; he is guilty: the fate which he would unjustly have assigned to me will justly be his.’ Again, the Psalmist is Jehovah’s servant (Psalm 109:28); his cause is Jehovah’s cause; if he perishes, Jehovah’s honour will suffer (Psalm 109:21); and his deliverance seems inevitably to involve the destruction of his implacable enemies. Let it be remembered too that we are dealing with poetry, and with the language of burning indignation kindled by cruel wrong. The ruin which the Psalmist imprecates upon the wicked man is doubtless that which he conceives the wicked man had designed to inflict on him.

But there is another side to the Psalmist’s character. He is capable of the tenderest love and deepest devotion. He would rather love than hate, rather bless than curse. In this respect the Psalm presents a striking contrast to the Fourth Psalm of Solomon, “Against the men-pleasers,” which has been quoted as a parallel. That Psalm is a Pharisaic attack upon the Sadducees, and breathes a spirit of rancorous and bitter religious hatred. Comp. Psalm 109:16-25 in Ryle and James’ translation.

“Let dishonour be his portion, O Lord, in thy sight;

Let his going out be with groaning, and his coming in with a curse;

Let his life, O Lord, be spent in pain, in poverty and want:

Let his sleep be in anguish and his awaking in perplexities.

Let sleep be withdrawn from his eyelids in the night-season;

Let him miscarry with dishonour in every work of his hands;

Let him enter his house empty-handed;

And let his house lack everything wherewith he can satisfy his desire.

Let his old age be childless and solitary until the time of his being taken away.

Let the flesh of the men-pleasers be torn in pieces by the beasts of the field,

And the bones of transgressors lie dishonoured in the sight of the sun.

Let ravens peck out the eyes of the men that work hypocrisy,

Because they have made desolate with dishonour many men’s houses, and scattered them in their lust;

And remembered not God, nor feared God in all these things;

And provoked God to anger and vexed him;

That he should cut them off from the earth, because with craftiness they beguiled the souls of the innocent.”

It has been maintained by some commentators that in this Psalm, as in Psalms 69, the imprecations are not the imprecations of the Psalmist upon his enemies, but those of his enemies upon him, which he quotes. We are to supply saying at the end of Psalm 109:5, and to explain Psalm 109:20 to mean, ‘This is mine adversaries’ award unto me; this is the sentence that they would procure against me from Jehovah.’ This view has been advocated by Dr Taylor (Gospel in the Law, pp. 244 ff.), and more recently by Dr Sharpe (Student’s Handbook to the Psalms, pp. 218 ff.). At first sight it is attractive. It accounts for the sudden change of tone and for the transition from the plural to the singular in Psalm 109:6 ff. It removes the moral difficulty. But it must be acknowledged that it is a somewhat strained and artificial interpretation. The sudden changes of feeling, and the abrupt transition from the plural to the singular, marking out one of the band of enemies as their leader and representative, find a complete parallel in Psalms 55. If the moral difficulty were removed in this particular case, it would still remain in other Psalms; and in fact the denunciations are not more terrible than those of Jeremiah against his persecutors (see Jeremiah 11:18 ff; Jeremiah 15:15 ff; Jeremiah 17:18; Jeremiah 18:19 ff; Jeremiah 20:11 ff.); while the combination of fierce emotion with elegiac tenderness finds a complete analogy in the character of that martyr-prophet.

Ps 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

Ps 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

Ps 17:13; 28:1).

Hold not thy peace - That is, Speak for my defense - as if God had looked with unconcern on the wrongs which were done to him. See the notes at Psalm 83:1.

O God of my praise - The God whom I praise; whom I worship and adore. It implies that he was accustomed to praise him, and desired still to praise him. He sought that God would interpose now that he might have new occasion for praise.