Psalm 109:19
Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.
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109:6-20 The Lord Jesus may speak here as a Judge, denouncing sentence on some of his enemies, to warn others. When men reject the salvation of Christ, even their prayers are numbered among their sins. See what hurries some to shameful deaths, and brings the families and estates of others to ruin; makes them and theirs despicable and hateful, and brings poverty, shame, and misery upon their posterity: it is sin, that mischievous, destructive thing. And what will be the effect of the sentence, Go, ye cursed, upon the bodies and souls of the wicked! How it will affect the senses of the body, and the powers of the soul, with pain, anguish, horror, and despair! Think on these things, sinners, tremble and repent.Let it be unto him as the garment which covereth him - He has chosen to put it on, to wear it, to appear in it; so let him constantly feel its consequences. As he is always obliged to wear clothing, so let this be as constantly with him and upon him as his mantle and his sash.

And for a girdle wherewith he is girded continually - The belt or girdle which he constantly wears. See the notes at Matthew 5:38.

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. Which cleaves closer and faster to a man than a garment, than the Eastern garments did, which were large and loose.

Let it be unto him as the garment which covereth him,.... Let him be surrounded on all sides with the wrath of God; and let it be visible to all, as a man's garment on him is: see Isaiah 66:24.

And for a girdle wherewith he is girded continually; let him be in the utmost straits and distress, being encompassed about with the curse and wrath of God; and let that stick close unto him as a man's belt does; and let him not be able to get clear of it, or extricate himself out of it, as no man can on whom it is.

Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.
19. (So) let it be unto him as the garment in which he wraps himself,

And as the belt wherewith he girds himself continually.

As the text stands, the verbs in Psalm 109:17-18 cannot be rendered as optatives, let it come … let it be far … let it come. At first sight it is tempting to make the slight change in vocalisation which would give this sense (cp. LXX and Jer.); but the text admits of a good explanation. The past tenses it came … it was far … it came are not to be explained as ‘futures of certainty,’ water and oil (possibly with a reference to the water of jealousy, Numbers 5:22) being regarded as figures for what will inevitably penetrate his whole body. Water and oil naturally denote what is refreshing and strengthening (Job 15:16; Job 34:7; Proverbs 3:8). The wicked man deliberately chose the policy of cursing, and welcomed it to a home in his heart; he banished blessing from his thoughts and purposes. Cursing became the habit of mind, which he assumed each day as naturally as his garment: it was a positive refreshment and invigoration of his whole being. Therefore let it cleave inseparably to him and let him never be able to free himself from it Let it cling to him like a Nessus-shirt of venom.

Verse 19. - 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." Psalm 109:19He whom he persecuted with a thirst for blood, was, apart from this, a great sufferer, bowed down and poor and נכאה לבב, of terrified, confounded heart. lxx κατανενυγμένον (Jerome, compunctum); but the stem-word is not נכא (נכה), root נך, but כּאה, Syriac bā'ā', cogn. כּהה, to cause to come near, to meet. The verb, and more especially in Niph., is proved to be Hebrew by Daniel 11:30. Such an one who without anything else is of a terrified heart, inasmuch as he has been made to feel the wrath of God most keenly, this man has persecuted with a deadly hatred. He had experienced kindness (חסד) in a high degree, but he blotted out of his memory that which he had experienced, not for an instant imagining that he too on his part had to exercise חסד. The Poel מותת instead of המית points to the agonizing death (Isaiah 53:9, cf. Ezekiel 28:10 מותי) to which he exposes God's anointed. The fate of the shedder of blood is not expressed after the manner of a wish in Psalm 109:16-18, but in the historical form, as being the result that followed of inward necessity from the matter of fact of the course which he had himself determined upon. The verb בּוא seq. acc. signifies to surprise, suddenly attack any one, as in Isaiah 41:25. The three figures in Psalm 109:18 are climactic: he has clothed himself in cursing, he has drunk it in like water (Job 15:16; Job 34:7), it has penetrated even to the marrow of his bones, like the oily preparations which are rubbed in and penetrate to the bones.n In Psalm 109:19 the emphasis rests upon יעטּה and upon תּמיד. The summarizing Psalm 109:20 is the close of a strophe. פּעלּה, an earned reward, here punishment incurred, is especially frequent in Isaiah 40:1, e.g., Psalm 49:4; Psalm 40:10; it also occurs once even in the Tra, Leviticus 19:13. Those who answer the loving acts of the righteous with such malevolence in word and in deed commit a satanic sin for which there is no forgiveness. The curse is the fruit of their own choice and deed. Arnobius: Nota ex arbitrio evenisse ut nollet, propter haeresim, quae dicit Deum alios praedestinasse ad benedictionem, alios ad maledictionem.
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