18 And he putteth on reviling as his robe, And it cometh in as water into his midst, And as oil into his bones.
and these waters which cause the curse have gone into thy bowels, to cause the belly to swell, and the thigh to fall; and the woman hath said, Amen, Amen.
Therefore hath pride encircled them, Violence covereth them as a dress.
yea, he hath caused her to drink the water, and it hath come to pass, if she hath been defiled, and doth commit a trespass against her husband, that the waters which cause the curse have gone into her for bitter things, and her belly hath swelled, and her thigh hath fallen, and the woman hath become an execration in the midst of her people.
Though he doth sweeten evil in his mouth, Doth hide it under his tongue, Hath pity on it, and doth not forsake it, And keep it back in the midst of his palate, His food in his bowels is turned, The bitterness of asps `is' in his heart. Wealth he hath swallowed, and doth vomit it. From his belly God driveth it out. Gall of asps he sucketh, Slay him doth the tongue of a viper.
For he hath not known ease in his belly. With his desirable thing he delivereth not himself. There is not a remnant to his food, Therefore his good doth not stay. In the fulness of his sufficiency he is straitened. Every perverse hand doth meet him. It cometh to pass, at the filling of his belly, He sendeth forth against him The fierceness of His anger, Yea, He raineth on him in his eating.
the Son of Man doth indeed go, as it hath been written concerning him, but wo to that man through whom the Son of Man is delivered up! good it were for him if that man had not been born.'
Then Judas -- he who delivered him up -- having seen that he was condemned, having repented, brought back the thirty silverlings to the chief priests, and to the elders, saying, `I did sin, having delivered up innocent blood;' and they said, `What -- to us? thou shalt see!' and having cast down the silverlings in the sanctuary, he departed, and having gone away, he did strangle himself.
to receive the share of this ministration and apostleship, from which Judas, by transgression, did fall, to go on to his proper place;'
but now put off, even ye, the whole -- anger, wrath, malice, evil-speaking, filthy talking -- out of your mouth.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 109
Commentary on Psalms 109 Commentary Critical and Explanatory on the Whole Bible
PSALM 109
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).
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).
3. (Compare Ps 35:7; 69:4).
4, 5. They return evil for good (compare Ps 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.
6. over him—one of his enemies prominent in malignity (Ps 55:12).
let Satan stand—as an accuser, whose place was the right hand of the accused (Zec 3:1, 2).
7. The condemnation is aggravated when prayer for relief is treated as a sin.
8. The opposite blessing is long life (Ps 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].
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.
13. posterity—literally, "end," as in Ps 37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.
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 (Ps 34:16).
16. Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy … broken in heart—that is, pious sufferer (Ps 34:18; 35:10; 40:17).
17-19. Let his loved sin, cursing, come upon him in punishment (Ps 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.
20. Let this … reward—or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord—as His judicial act.
21, 22. do … for me—that is, kindness.
wounded—literally, "pierced" (Ps 69:16, 29).
23. like the shadow—(Compare Ps 102:11).
tossed up and down—or, "driven" (Ex 10:19).
24, 25. Taunts and reproaches aggravate his afflicted and feeble state (Ps 22:6, 7).
26, 27. Let my deliverance glorify Thee (compare Ps 59:13).
28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (Ps 73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Ps 16:8; 34:6) the poor from all unrighteous judges who may condemn him.