Psalms 109 - Introduction

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 Psalms 109:1, 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, Psalms 109:6. 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, Psalms 109:21. 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 Psalms 4:1,