Psalm 109:1














It is by no means easy to imagine the whole nation of Israel singing such dreadful imprecations as those contained in vers. 6-19. "Thousands of God's people," says Mr. Spurgeon, "are perplexed by it." Not a few would like to be rid of it altogether. And the explanation given by many of the old commentators, that these fearful curses are those of the Lord Jesus Christ on Judas, who betrayed him, has only made the difficulties connected with this psalm ever so much worse. What is to be said? The solution we have to offer is that given by a learned theological writer, Mr. J. Hammond; and it is this - that these frightful cursings are not David's at all, but Shimei's (see 2 Samuel 16.). They are what he heaped upon David, not David upon him. For -

I. SUCH CURSING IS UNLIKE DAVID. No doubt David was capable of saying and doing terrible things. Still, such brutal malignity, such diabolic depths of cruelty, as are reached in these cursings, are not what David's life, even where the worst has been said of it, would lead us to expect. He was not himself, though passionate, a vindictive man. And if David's dying injunctions concerning Joab and Shimei be cited, we venture to say that, deplorable as they were, they are mildness and meek ness itself compared with what we find here. They do not take in the parents and innocent children, nor stretch into the far future, as these delight to do; they are limited to the individual criminal and to the present life. But this cannot be said of the curses of this psalm. No, they are not like David; we do not believe they could have come from him.

II. AND THEY ARE INCONSISTENT WITH THE PSALM ITSELF WHEN TAKES IN ITS ENTIRETY. There are three plainly marked divisions in the psalm. The first, vers. 1-5; the second, containing these imprecations, vers. 6-19; and the third, ver. 20 to the end. Now, nothing could be in greater contrast than the central, the cursing portion, and that which both precedes and follows. The first and last sections tell of "adversaries," many of them; but the central one points to one solitary individual: "Let him be condemned;" "He loved cursing," etc. And not in form only, but how utterly different in spirit! See the frequent references to God in the first and last sections; but they are scarcely to be found in the central one. In ver. 4, in the first section, David meekly says, "I give myself unto prayer;" which assuredly he did not, but to something very different, if vers. 6-19 are the utterances of his mind. Is it likely that all at once, as by a leap, he would pass from the spirit of meek devoutness and lowly trust in God, to the very spirit of hell, which breathes and burns in vers. 6-19? And if such were his spirit, would he at ver. 20 suddenly return to the bitter spirit of the beginning of this psalm? We think not.

III. THEIR AUTHORSHIP CAN BE SETTLED ONLY BY THE CONTEXT, and that is in favor of the view we have maintained. Note:

1. That in Hebrew there are no quotation marks. Such contrivances as inverted commas and the like, to make clear when the words of another are given, were unknown to Hebrew writers. You can tell only by the context and the general sense when such quotations occur. Hence:

2. Our translators continually add some word or words to mark them. (Cf. Psalm 2:2; Psalm 22:7; Psalm 27:8; Psalm 41:8; Psalm 59:7; Psalm 105:15; Psalm 137:3, and many more.)

3. And there are numbers of passages where such signs should be given but are not: e.g. Psalm 2:6; Psalm 14.; 20. and 21. (liturgical psalms); 22:22; 39:4; and the writer I am indebted to for these references says, "I have counted a score of passages in Perowne's translation of the Psalms where he employs either the one or the other." And then:

4. The reproaches of enemies are cited frequently: e.g. Psalm 10:6; Psalm 22:8; Psalm 35:21, etc. Now, may we not ask, that seeing the Hebrew has no quotation marks, and that the context only can decide when they should be inserted, could any context more plainly indicate that these vers. 6-19 form an instance in which our translators should, as they have done elsewhere, have given such signs?

IV. IN DAVID'S OWN HISTORY WE HAVE AMPLE EXPLANATION OF THIS PSALM, and confirmation of the view we have maintained. The correspondencies between the history and the psalm are clear, constant, and minute, as well as obvious. The history is in 2 Samuel 16. Take the vers. 1-5, and what could more faithfully depict the condition, the spirit, and the enemy of David at the time of Absalom's revolt, and when he was cursed by Shimei? And if, as we believe we should, we introduce the word "saying ' after ver. 5, then do we not get a vivid representation of the curses that Shimei heaped upon him? And the imprecations themselves are just those that would have been spoken. They indicate the fact that he against whom they were directed held some great office; ver. 8 shows this. Ver. 14 points to facts told of in the Book of Ruth. David's ancestors were Israelites, but they had committed the great sin of marrying Moabitish women. This was "the iniquity of his fathers." Then ver. 16, which at first sight seems not to correspond with David's character, finds its warrant in that dark page of his history when he slew Uriah, having first taken from him his wife. Nathan distinctly charged him with having "no pity." What wonder that the foul-mouthed Shimei should exaggerate and enlarge this with the charge which ver. 16 contains? But in the closing section of the psalm how exact the correspondences are with the moral history l The earnest pleading of ver. 21 seems but the echo of the words in the history, "It may be that the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day" (2 Samuel 16:12). Thus, then, from first to last the psalm "fits into the folds of the narrative of David's flight; the key turns without the slightest strain in the wards of the lock," and the whole of these correspondences go to show that the impious speeches in vers. 6-19 are not those of David against Shimei, but his and others against David.

V. BUT, IT WILL BE SAID, ST. PETER DISPROVES ALL THAT HAS BEEN MAINTAINED. And doubtless the common interpretation has been upheld by his words in Acts 1:16. But "the Scripture" (not "this" Scripture, see Revised Version) which "it was needful should be fulfilled" is not that in Psalm 69:25 and Psalms 109:8, but that in Psalm 41:9 (see reference), which is plainly concerning Judas; and the quotations further down in ver. 20 are not concerning Judas, but are simply applied as apposite to him - just as we constantly quote texts and sentences when they suit any particular case, without any idea that they were designed specially for such case. And even if this be questioned, and it be said, "the quotations do refer to Judas," it does not follow that David actually spoke the words. The psalm was his, and as a whole it is assigned to him - the part which belonged to his enemy, as well as those bitter portions which undoubtedly belonged to him. But we do not believe that they do refer to Judas in any other way than that which we have said; for if so, then the dreadful denunciations upon him must be attributed to our Lord Jesus Christ! But that he who when on the cross prayed for his murderers, "Father, forgive them," etc., should utter such cursings as these, is altogether and horribly unbelievable.

VI. AND THE INTERPRETATION IS WELL SUPPORTED. It is that of many Jewish rabbis, of Mendelssohn, of Kennicott, Lowth, etc. (see Mr. Hammond's article); and, above all, it must commend itself to the heart and conscience of those who love God's Word, and desire that others should love it too. The view we have combated lays a burden grievous to be borne on those who believe that in the Scriptures "holy men of old spake as they were moved by the Holy Ghost." And this burden we have thus tried somewhat to relieve. - S.C.

For Thy mercy is great above the heavens, and Thy truth reacheth unto the clouds.
I. THE IDEAS INVOLVED IN THIS REPRESENTATION.

1. Its lofty conspicuousness.(1) It is clearly expounded in the Word of God, which every one may read in his own tongue.(2) It is openly proclaimed by the ministers of God, who are commanded to preach it everywhere.(3) It is pre-eminent in the earth, as actually attracting the attention of mankind, even among the wisest and most advanced nations.

2. Its wide embrace. The heavens encompass and enclose all the earth. So that the people at the antipodes see the same sun and moon and stars that we see. What an emblem of the comprehensiveness of the Gospel!

3. The almighty sovereignty. The heavens rule the earth physically: so God's mercy governs all the events of mankind. His dominion, through Christ, rules everything in the Church, and subordinates everything in the world. Think of His benign character, His holy law, His gracious purposes: and then see how He can abase the proud, reward the wicked, avenge the just.

4. Its settled stability. Christ reigns on high, and maintains His majesty and state, undisturbed by worldly tumults, darknesses, and changes.

II. HOW TO BE CONTEMPLATED.

1. With ardent admiration, delight, and confidence.

2. With cheerful submission.

3. With watchful care to please God: for He is over us everywhere.

4. With hope as to the future: for He must bring final victory to the good and true, and reign till all foes are under His feet.

(Anon.)

Homilist.
I. THE MORAL CHARACTER AND NUMBER OF ITS OBJECTS.

II. THE GRAND PURPOSE OF ITS OPERATIONS. Why does it exercise itself towards this universe of sinners? In one word — to restore them to the image, the friendship, and the blessedness of God.

III. THE EXTRAORDINARY MEANS IT EMPLOYS.

1. The gift of Christ.

2. The preaching of the Gospel.

3. The ministry of Providence.

4. The agency of the Spirit.

IV. THE COUNTLESS MULTITUDES IT HAS SAVED. John in his day beheld multitudes which no man could number, etc.

V. THE EXHAUSTLESS PROVISIONS WHICH REMAIN.

1. Equal to the emergency of the greatest sinner. Magdalene, the thief, Saul, the sinners on the day of Pentecost, etc.

2. Equal to the emergency of all the sinners that will ever be.

(Homilist.)

People
David, Psalmist
Places
Jerusalem
Topics
Chief, Choirmaster, David, Gt, Hold, Leader, Lt, Music, Musician, Music-maker, O, Overseer, Peace, Praise, Prayer, Psalm, Silence, Silent
Outline
1. David complains of his slanderous enemies
16. He shows their sin
21. Complaining of his own misery, he prays for help
29. He promises thankfulness

Dictionary of Bible Themes
Psalm 109:1

     5950   silence

Psalm 109:

     5420   music

Psalm 109:1-3

     5480   protection

Psalm 109:1-5

     5951   slander

Library
Psalm. Cix. 21. ; Micah, vi. 9
Psalm. cix. 21.; Micah, vi. 9. Sweet is Thy mercy, O my God! When humbled at Thy feet, I learn the lessons of Thy rod, Thy mercy, Lord, is sweet. For Thou dost not in wrath chastise, But when I go astray, "Return," a voice behind me cries, "Walk here;--this is the way." Impatient of Thine easy yoke, If heedless yet I roam, Some sharp affliction, with a stroke Of kindness, warns me home. That godly sorrow then I feel, Which nothing can control, Until the hand that wounded, heal, That bruised me,
James Montgomery—Sacred Poems and Hymns

If Anyone Shall Say that Jesus as Man is Only Energized by the Word Of...
If anyone shall say that Jesus as man is only energized by the Word of God, and that the glory of the Only-begotten is attributed to him as something not properly his: let him be anathema. Notes. Nestorius. VII. If any one says that the man who was formed of the Virgin is the Only-begotten, who was born from the bosom of the Father, before the morning star was (Ps. cix., 3) [256] , and does not rather confess that he has obtained the designation of Only-begotten on account of his connection with
Philip Schaff—The Seven Ecumenical Councils

First Antiphon and Psalm
Third Tone (a ending) Chanter Dum esset rex Choir in accubitu suo, nardus mea dedit odorem suavitatis. Alleluia. Dixit Dominus (Psalm 109) 1. Dixit Dominus, Domino meo: Sede a dextris meis: 2. Donec ponam inimicos tuos, scabellum pedum tuorum. 3. Virgam virtutis tuae emitte Dominus ex Sion: dominare in medio inimicorum tuorem. 4. Tecum principium in die virtutis tuae in splendoribus sanctorum: ex utero ante luciferum genui te. 5. Juravit Dominus, et non paenitebit eum: Tu es sacerdos in aeternum
Various—The St. Gregory Hymnal and Catholic Choir Book

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

Fourteenth Day. Endurance in Contradiction.
"Who endured such contradiction of sinners against Himself."-- Heb. xii. 3. What endurance was this! Perfect truth in the midst of error; perfect love in the midst of ingratitude and coldness; perfect rectitude in the midst of perjury, violence, fraud; perfect constancy in the midst of contumely and desertion; perfect innocence, confronting every debased form of depravity and guilt; perfect patience, encountering every species of gross provocation--"oppressed and afflicted, He opened not His mouth!"
John R. Macduff—The Mind of Jesus

Ninth Day for God's Spirit on Our Mission Work
WHAT TO PRAY.--For God's Spirit on our Mission Work "The evangelisation of the world depends first of all upon a revival of prayer. Deeper than the need for men--ay, deep down at the bottom of our spiritless life, is the need for the forgotten secret of prevailing, world-wide prayer." "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul. Then when they had fasted and prayed, they sent them away. So they, being sent forth by the Holy Ghost, departed."--ACTS
Andrew Murray—The Ministry of Intercession

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher,
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

How Intent the Ruler Ought to be on Meditations in the Sacred Law.
But all this is duly executed by a ruler, if, inspired by the spirit of heavenly fear and love, he meditate daily on the precepts of Sacred Writ, that the words of Divine admonition may restore in him the power of solicitude and of provident circumspection with regard to the celestial life, which familiar intercourse with men continually destroys; and that one who is drawn to oldness of life by secular society may by the aspiration of compunction be ever renewed to love of the spiritual country.
Leo the Great—Writings of Leo the Great

The Water of Life;
OR, A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN. 'And whosoever will, let him take the water of life freely.'--Revelation 22:17 London: Printed for Nathanael Ponder, at the Peacock in the Poultry, 1688. ADVERTISEMENT BY THE EDITOR. Often, and in every age, the children of God have dared to doubt the sufficiency of divine grace; whether it was vast enough to reach their condition--to cleanse
John Bunyan—The Works of John Bunyan Volumes 1-3

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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