Psalm 109:9 Komentář

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 (Psa 109:8) is applied to Judas, Act 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 (Psa 109:1-5). II. He prays against his enemies, and devotes them to destruction (Psa 109:6-20). III. He prays for himself, that God would help and succour him in his low condition (Psa 109:21-29). IV. He concludes with a joyful expectation that God would appear for him (Psa 109:30, Psa 109:31). 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. To the chief Musician. A psalm of David.

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 Act 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.

Let his children be fatherless, and his wife a widow. This sometimes is the case of good men, who leave widows and fatherless children, whom the Lord shows mercy to; being the Father of the fatherless, and the Judge of the widow, Psa 68:5, but sometimes it is threatened and comes as a judgment, when the Lord shows no mercy and favour to them, Exo 22:24. And this is the case here, which very probably was literally fulfilled in Judas, who might have a wife and children; since it looks as if the other apostles had, and certain it is that one of them had a wife, even Peter, in the times of Christ; see Co1 9:5. And this was verified in the people of the Jews; whom the Lord divorced from himself, and wrote a "loammi" upon them, and left them as orphans and fatherless, Hos 1:9. This will never be the case of Christ's people, or the Christian church, Joh 14:18, though it will be of the antichristian one, Rev 18:7. . Psalms 109:10 psa 109:10 psa 109:10 psa 109:10Let his children be continually vagabonds, and beg,.... Wander from place to place, begging their bread: this is denied of the children of good men in David's time, Psa 37:25 yet was threatened to the children of Eli, Sa1 2:36 and was very likely literally true of the children of Judas; and was certainly the case of multitudes of the children of the Jews, the posterity of them that crucified Christ, at the time of their destruction by the Romans; when great numbers were dispersed, and wandered about in various countries, as vagabonds, begging their bread from door to door; which is reckoned (a) by them a great affliction, and very distressing. Let them seek their bread also out of their desolate places; either describing, as Kimchi thinks, the miserable cottages, forlorn and desolate houses, in which they lived, and from whence they went out to everyone that passed by, to ask relief of them; or it may be rendered, because of their desolate places (b); or, "after them"; so the Targum, "after their desolation was made"; when their grand house was left desolate, their temple, as our Lord said it should, and was, Mat 23:38, and all their other houses in Jerusalem and in Judea; then were they obliged to seek their bread of others elsewhere, and by begging. The Syriac version wants this verse. (a) Mifchar Hapeninim apud Buxtorf. Florileg. Heb. p. 262, 263. (b) So De Dieu, Gejerus, and some in Michaelis.

"Let his children be vagabonds, and be carried away, and beg their bread" [Psalm 109:9]. By "vagabonds" he means, uncertain whither to go, destitute of all help. "Let them be driven from their habitations." He here explains what he had said above, "Let them be carried away." How all this happened to his wife and children, the following verses explain.

The Psalmist celebrates God's gracious dealings with His people, of which a summary statement is given. (Psa 111:1-10) Praise ye the Lord--or, Hallelujah (Psa 104:35). This seems to serve as a title to those of the later Psalms, which, like this, set forth God's gracious government and its blessed fruits. This praise claims the whole heart-- (Psa 86:12), and is rendered publicly. upright--a title of the true Israel (Psa 32:11).

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.