For he will stand at the right hand of the needy, to save him from those who judge his soul.
Parallel Translations
-
For he will stand at the right hand of the needy, to save him from those who judge his soul.
-
For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
-
Because He standeth at the right hand of the needy, to save him from them that judge his soul.
Cross-references (16)
Passages linked to Psalms 109:31 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 121:5 Yahweh is your keeper. Yahweh is your shade on your right hand.
- Psalms 16:8 I have set Yahweh always before me. Because he is at my right hand, I shall not be moved.
- Psalms 73:23 Nevertheless, I am continually with you. You have held my right hand.
- Psalms 110:5 The Lord is at your right hand. He will crush kings in the day of his wrath.
- Psalms 140:12 I know that Yahweh will maintain the cause of the afflicted, and justice for the needy.
- Isaiah 54:17 No weapon that is formed against you will prevail; and you will condemn every tongue that rises against you in judgment. This is the heritage of Yahweh’s servants, and their righteousness is of me,” says Yahweh.
- Proverbs 22:22-23 Don’t exploit the poor, because he is poor; and don’t crush the needy in court; for Yahweh will plead their case, and plunder the life of those who plunder them.
- Psalms 68:5 A father of the fatherless, and a defender of the widows, is God in his holy habitation.
- Psalms 72:4 He will judge the poor of the people. He will save the children of the needy, and will break the oppressor in pieces.
- Ecclesiastes 5:8 If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter, for one official is eyed by a higher one, and there are officials over them.
- Psalms 10:14 But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless.
- Psalms 72:12-13 For he will deliver the needy when he cries; the poor, who has no helper. He will have pity on the poor and needy. He will save the souls of the needy.
- Psalms 109:16 because he didn’t remember to show kindness, but persecuted the poor and needy man, the broken in heart, to kill them.
- Exodus 22:22-24 “You shall not take advantage of any widow or fatherless child. If you take advantage of them at all, and they cry at all to me, I will surely hear their cry; and my wrath will grow hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
- Acts 5:30-31 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
- Acts 4:10-12 may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’ There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain Moreover, he also subjoins the form in which he…
Moreover, he also subjoins the form in which he rendered thanks; namely, that God stood at the right hand of the poor By this language he intimates, that when God had apparently forsaken and abandoned him, and stood far from him, even then he was always near and ready to render him seasonable and needful help; and, assuredly, his poverty and affliction gave some reason for suspecting that he was forsaken of God, inasmuch as he then either withdrew or concealed his loving-kindness. Notwithstanding of this seeming departure, he acknowledges that, during his affliction and poverty, God never ceased to be present to render him assistance. In saying that he was saved from the judges of his life, he sets forth, in a still stronger light, the very trying situation in which he was placed; his having to deal with very formidable enemies, such as the king and the princes of the realm, who, proudly presuming upon their grandeur and greatness, and regarding his recovery hopeless, treated him as if he had been a dead dog. It is my firm conviction, that in this passage he complains both of the torturing cruelty of his enemies, and also that his character had been unjustly aspersed by calumny and reproach; for we know that he was borne down by the malignity and wickedness of those who, being invested with authority, boastingly, yet falsely, pretended that they wished to act as judges and as the executors of justice, which plausible pretexts they adopt as a cloak for their iniquity.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Hereby he showeth that he had not to do…
Hereby he showeth that he had not to do with them that were of little power, but with the judges and princes of the world.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 109:31 For he shall stand at the right…
Psa 109:31 For he shall stand at the right hand of the poor, to save [him] from those that condemn his soul.
Ver. 31. For he shall stand at the right hand] As a faithful and powerful (παραστατης or υπεραπιστης) champion, and not as Satan standeth at the persecutor’s right hand, Psa 109:6.
Read full note →
From those that condemn him] Heb. from the judges of his soul, sc. Saul and his courtiers, who judged him worthy of death,
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain At the right hand of the poor, to defend…
At the right hand of the poor, to defend him from his adversary, who stood in that place to accuse him, and to procure his condemnation and destruction. See Poole "Psa 109:6".
That condemn his soul; that pass a sentence of death upon him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Adam Clarke 1810 · Public Domain Verse 31. He shall stand at the right hand…
Verse 31. He shall stand at the right hand of the poor] Even if Satan himself be the accuser, God will vindicate the innocence of his servant. Pilate and the Jews condemned our Lord to death as a malefactor; God showed his immaculate innocence by his resurrection from the dead.
The whole of this Psalm is understood by many as referring solely to Christ, the traitor Judas, and the wicked Jews. This is the view taken of it in the analysis.
Read full note →
ANALYSIS OF THE HUNDRED AND NINTH PSALM
The later expositors expound this Psalm of Doeg, Ahithophel, and other persecutors of David; and so it may be understood in the type; but the ancient fathers apply it to Judas, and the Jews who put Christ to death; which opinion, being more probable, and because Peter (Ac 1:20) applies a passage out of Ps 109:8 to Judas, I shall expound the Psalm as of Christ, whom David personated, and of Judas, and the malicious Jews, as understood in the persons of his wicked and slanderous enemies.
The Psalm has four parts: -
I. A short ejaculation, Ps 109:1, and the reasons expressed in a complaint of the fraud and malice of his enemies, Ps 109:6.
II. A bitter imprecation against their fury, Ps 109:6-21.
III. A supplication presented to God for himself, and the reasons, Ps 109:21-30.
IV. A profession of thanks.
I. He begins with an ejaculation: "Hold not thy peace, O God of my praise."
1. Either actively, that is, "O God, whom I praise," even in the greatest calamities.
2. Or passively; "Who art my praise:" The Witness and Advocate of my innocency when I am condemned by malicious tongues; which sense appears best for this place.
"Hold not thy peace." Tacere, to be silent, in Scripture, when referred to God, is to connive, to rest, to appear not to regard; and, on the contrary, loqui, to speak, to do something for revenge or deliverance; it is what David here asks, that, when the malice of his enemies arrived at its height, God should not suffer them, but show his displeasure.
Then by way of complaint, he describes their malicious nature, which he aggravates by an elegant gradation. "For the mouth of the wicked:" and they were, 1. Impious. 2. Deceitful. 3. Liars.
1. "For the mouth of the wicked:" Caiaphas, Judas, the priests, Jews, c.
2. "And the mouth of the deceitful," c. They sought to entrap him in his words.
3. "They have spoken against me," &c. "He casteth out devils through Beelzebub," &c.
And yet the mischief rises higher, even to hatred and malice.
1. "They compassed me about," &c. Manifesting in plain words the malice they carried in their hearts. "This man is not of God," &c.
2. "They hated me without a cause:" Wantonly, idly. They were not only evil, deceitful, and malicious but very ungrateful. "He went about doing good" and "How often would I have gathered you," c. and for this love they returned hatred.
1. "For my love, they are my adversaries:" But, nevertheless,
2. "I give myself to prayer:" "Father, forgive them; they know not," c. Which base ingratitude of theirs he opens in fuller words. "They have rewarded me evil." And Theognis truly says,
η χαρις αλλαξαι την φυσιν ου δυναται
No kindness can invert an evil nature:
A Jew will ever be a Jew. II. The prophet, having complained of the malice, spiteful usage, and ingratitude of his nation, their crafty dealing with him, and their lies against him, proceeds to pray against them, and that in most bitter and fearful imprecations. Enemies he foresaw they would be to the flourishing state of Christ's Church, and that nothing had power to restrain or amend them and therefore he curses them with a curse the most bitter that ever fell from the lips of man. In particular Judas, who was guide to them who took Jesus, is pointed out; but, as Augustine observes, he represented the person of the whole synagogue; therefore, it is involved necessarily. But some understanding these curses as uttered by the Jews against David. See Clarke on Ps 109:20.
1. "Set thou a wicked man over him," c.: A fearful imprecation. Subject him to the will of some impious and wicked man, to whose lust and violence he may be no better than a slave. Others understand by a wicked man a false teacher, who may seduce him by false doctrines.
2. "Let Satan stand at his right hand:" Have full power over him. Let him stand which signifies a perpetual endeavour to urge him forward till he effect his intended mischief. And so it was with Judas and the Jews; Satan was their guide, and they followed him.
The second is, "When he shall be judged, let him be condemned;" - find no mercy, no favour, at the judge's hands; thus, when Judas, accused and condemned by his own conscience, went to the high priest, who had bribed him, he would not acquit him; and Judas, in despair and grief for his sin, "went out and hanged himself."
The third, "Let his prayer become sin:" He turned his ear from hearing God, why then should God hear him? No prayer is acceptable to God but through Christ, and that out of a sincere heart; any other prayers become sin.
The fourth is the shortening of their life and honour.
1. "Let his days be few:" Length of days is promised only to the obedient, and is a blessing: but the prayer is that this man's life be a short one, and so Judas's was.
2. "And let another take his office:" Which must be applied to Judas, since St. Peter (Ac 1:20) so interprets it; and it is at this day as true of the Jews, for they have no high priest. Another, after the order of Melchizedek, has succeeded Aaron's priesthood.
The fifth is -
1. "Let his children be fatherless," c.: Which follows on the former curse.
2. "Let his children be continually vagabonds, and beg:" And such the Jews are to this day and beggars they were for a long time after the overthrow of Jerusalem.
The sixth execration is upon his goods.
1. "Let the extortioner catch all that he hath:" Probably the publicans.
2. "And let the strangers spoil his labour:" Which was verified by the soldiers of Titus, who ripped up the bellies of the captive Jews to see if they had swallowed gold.
But the prophet again returns to his children.
1. "Let there be none to extend mercy unto him," c.: To beg, or to want, is a misery but there is some comfort in it when beggars meet with some to relieve it. But the prophet says, Let there be none to pity him, or his. Judas found none to pity him.
2. Men, because they must die themselves, desire, if possible, to be immortal in their issue. Bellarmine observes that Judas had no issue; for that Matthias, who came in his place, did not derive his office from him. Though a posterity of the Jews remained after the flesh, yet, in the next generation, their ecclesiastical and civil polity was at an end; and since their dispersion they are without king, without priest, without sacrifice, without altar, without ephod, and without teraphim, as foretold by Hosea.
3. "Let the iniquity of his fathers be remembered," c.: This imprecation answers God's threat: "I will visit the iniquity of the fathers upon the children." And this curse has come upon the Jews to the uttermost they are self-devoted: "Let his blood be upon us, and upon our children." The guilt of his blood is yet upon them; the iniquity of their fathers is yet remembered; and the sin of their mother, the synagogue, is not yet done away.
He repeats again the sin of their fathers, and the sin of the synagogue; this verse being but the exposition of the former.
1. "Let them be before the Lord continually:" The sin their father and mother committed, never let it be forgotten by God.
2. "That he may cut off the memory," c.: Except it be in contempt.
The prophet having now finished his execrations, acquaints us with the causes of them.
1. Their want of pity to them in distress: "Have ye no regard, all ye that pass by?" La 1:12. It is but just then "that they find judgment without mercy, that would show no mercy."
2. So far from that, "that he persecuted the poor and needy man," c., which is the second cause the inhumanity of Judas and the Jews against Christ, who is here called - 1. Poor, because, "when he was rich, for our sakes he became poor, that we through his poverty might be rich" 2Co 9:2. The needy man: "For the foxes have holes, c., Lu 9:58. 3. The broken in heart. For he was in agony, and his soul was troubled, when he sweated great drops of blood when he cried, "My God, my God!" not with compunction or contrition for any fault he had committed, but from a sense of pain, and his solicitude for the salvation of mankind.
In this verse there is noted the extreme cruelty and inhumanity of the Jews; for whoever persecutes a man for his life is inclined to it either from some real or supposed injury, or else through envy: but Christ was humble and lowly in heart; he went about doing good, and yet they persecuted him.
But, thirdly, he complains: "He loved cursing;" therefore, it is but reason that he should have what he loved: "As he clothed himself with cursing - so let it come," c. No man can love a curse or hate a blessing, if it be proposed to the will under the form of a curse or blessing: but a man is said to love a curse when he follows a wicked course, and avoids the blessing of a good life. This Judas and the Jews did: Judas, by loving money more than his Master the Jews, by - "Let his blood," c.
Neque enim lex justior ulla est. c.
It is just that a man should suffer for his own wicked inventions. But the prophet adds, Let it sit close to him as a garment let it be converted into his substance: let him carry it perpetually, c.
1. "As he clothed himself with cursing," &c. As in clothes he delights in.
2. "So let it come as waters," &c. As the stomach concocts and turns every thing into the very flesh of the animal so let his curse be converted into his nature and manners.
3. "Let it come as oil into his bones," c. Oil will pierce the bones water will not.
This curse must be of great efficacy he must always carry it.
1. "Let it be unto him," c. Stick close as a garment.
2. "And for a girdle," c. Compass him round about.
For a garment some read pallium a cloak that a man puts off at home, and calls for when he goes abroad: thus let God set an outward mark upon him let him be known as a cast-away.
If Doeg were the type of Judas, as most agree, in this Psalm, then by the girdle might be understood cingulum militare, the military girdle, which, while they were of that profession they cast not off: and he, Doeg, being a military man, the curse was to cleave to him, and compass him as his girdle.
The prophet concludes this part of the Psalm with an exclamation, as being persuaded his curses were not in vain.
"Let this be the reward of mine adversaries," c., who say that I am a deceiver, and deny me to be the Saviour of the world.
III. The prophet now turns from curses to prayer: and in the person of Christ, directs it to God for protection and deliverance both of himself and the whole Church.
1. "But do thou for me," c. He asks help against his persecutors on these three grounds: 1. Because his Lord was Jehovah, the fountain of all being and power. 2. Because it would be for his honour: "Do it for thy name's sake." Thy faithfulness and goodness to the Church, and justice in executing vengeance on her enemies. 3. Do it, because thy mercy is good - easily inclined to succour the miserable.
2. "Deliver me," may have reference to Christ's prayer, "Father, save me from this hour," &c.
1. "Deliver me," for I am destitute of all human help.
2. "Deliver me," for my heart is wounded within me.
And to these he adds many other reasons and uses two similes, the one drawn from the shadow of the evening, the other from the locust.
1. "I am gone like a shadow: " c. Which passes away in a moment silently: so was Christ led away as a prisoner, without any murmur: "He was led as a lamb," &c., Isa 53:7. Thus the apostles and martyrs died patiently.
2. "I am tossed up and down as the locust." From one tribunal to another, as the locust carried from place to place, Ex 10:12, Ex 10:19.
Secondly, he reasons from his bodily debility.
1. "My knees are weak through fasting." The little sustenance Christ took before his passion and his watching in prayer all night.
2. "And my flesh faileth of fatness," through the excess of his fatigue, and the anguish of his Spirit: thus he could not bear his cross.
3. A third reason why God should pity and deliver is drawn from the opprobrious usage and the scorn they put upon him, than which there is nothing more painful to an ingenuous and noble nature: "I am become also a reproach unto them," c. The four Gospels are an ample comment upon this verse.
The second part of his prayer is for a speedy resurrection: "Help me, O Lord my God: O save me," &c. And he supports his petition with a strong reason, drawn from the final cause: "Save me, that they may know," &c. That all men, the Jews especially may be convinced by my rising again, in despite of the watch and the seal, that it was not their malice and power that brought me to this ignominious death, but that my passion, suffering, and death proceeded from thy hand: "By his resurrection he was declared," Ro 1:4. And in the close of his prayer he sings a triumph over his enemies, the devil, Judas, the Jews, those bitter enemies, to him and his Church.
1. "Let them curse." Speak evil of me and my followers.
2. "But bless thou." Bless all nations that have faith in me.
3. "When they arise." For, 1. Arise they will, and endeavour by every means to destroy my kingdom 2. But "let them be ashamed." Confounded that their wishes are frustrated.
4. "But let thy servant (which condition Christ took upon himself) rejoice" because thy name is thereby glorified.
And he continues his exercrations by way of explanation. "Let mine adversaries," &c, be confounded at the last day, for their ingratitude and malice, before angels and men.
IV. He closes all with thanks, which he opposes to the confusion of the wicked.
1. "I will greatly praise the Lord." With affection and a great jubilee.
2. "I will praise him among the multitude." Before all the world.
For which he assigns this reason, -
1. "He shall stand at the right hand of the poor." That is, such as are poor in spirit, who ask and find mercy from God: to such I will be as a shield and buckler.
2. "I will stand at the right hand of the poor, to save him," &c. From the devil and all his instruments. Christ is the all-covering shield of his Church: "He hath blotted out the handwriting of ordinances," &c. So that, cum a mundo damnamur, a Christo ab solvemur. "When we are condemned by the world, we are absolved by Christ."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For he shall stand at the right hand of…
For he shall stand at the right hand of the poor - He will thus show that he befriends the poor and the helpless.
To save him from those that condemn his soul - - Margin, “from the judges of his soul.” The Hebrew is, “from those that judge his soul.” The meaning is, from those that pronounce a harsh or unjust judgment; from those that condemn the innocent.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 31. For he shall stand at the right hand…
31. For he shall stand at the right hand of the poor—The כי, (for, because,) is here most emphatic. This is the sum and object of all that is sought or desired in the psalm, and this is the reason for his “greatly praising the Lord.” Because “he shall stand at the right hand of the poor, to save.” See Psa_109:16. The “right hand” was the place of the advocate and defender. See on Psa_109:6, and Psa_142:4; Psa_16:8.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 31. A contrast to Psa_109:6-7. Jehovah stands at the…
31. A contrast to Psa_109:6-7. Jehovah stands at the right hand of the needy (Psa_109:16; Psa_109:22) as his advocate and champion, while the accuser is to stand at the right hand of the wicked man. The wicked man is to be found guilty, as he deserves, while his victim will be saved from the persecutors who are minded to judge his soul, i.e. condemn him to death.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (31) For he . . .—Jehovah is the poor…
(31) For he . . .—Jehovah is the poor man’s advocate, just as an adversary was the wicked man’s accuser.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For he shall stand at the right hand of…
For he shall stand at the right hand of the poor. God will always come to the assistance of the poor and needy, when unrighteous men oppress them, and will give them help and deliverance. To save him from those that condemn his soul. The salvation is not always from the death of the body, or there could have been no martyrs; but in all cases it is a deliverance of the soul.
The Helper of the poor.
Read full note →
I THE POOR. Who are these? Not alone those that are poor in this world"s good, for such may often be rich in heavenly wealth. But the poor are those of whom Christ says, "Blessed are the poor in spirit". (Mt 5) Nor is it those only who are spiritually poor, for many such, like the people of Laodicea, do not think themselves poor, but the reverse. But those of whom we speak know and feel and confess themselves to be poor. They disclaim all merit, goodness, righteousness, of their own. Their only hope is in Christ.
II THOSE WHO CONDEMN THEM.
1. There is the Law, the strength of sin.
2. Their own indwelling sin and its deeds.
3. Their miserable unbelief.
4. Those whom, ere they were saved, they led astray.
5. Those whom, since then, they have failed to pray for and warn as they should.
All these have just accusations to bring; but there are others which are unjust.
III THE LORD WHO HELPS THEM. "He shall stand at his right hand to save him." As a friend, close at hand, full of love and power through his sacrifice and his Spirit. S.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 31. For he shall stand at the right…
Ver. 31. For he shall stand at the right hand of the poor. God will not be absent when his people are on their trial; he will hold a brief for them and stand in court as their advocate, prepared to plead on their behalf. How different is this from the doom of the ungodly who has Satan at his right hand (Ps 109:6).
To save him from those that condemn his soul. The court only met as a matter of form, the malicious had made up their minds to the verdict, they judged him guilty, for their hate condemned him, yea, they pronounced sentence of damnation upon the very soul of their victim: but what mattered it? The great King was in court, and their sentence was turned against themselves. Nothing can more sweetly sustain the heart of a slandered believer than the firm conviction that God is near to all who are wronged, and is sure to work out their salvation.
Read full note →
O Lord, save us from the severe trial of slander: deal in thy righteousness with all those who spitefully assail the characters of holy men, and cause all who are smarting under calumny and reproach to come forth unsullied from the affliction, even as did thine only begotten Son. Amen.
Ver. 31. He shall stand at the right hated of the poor. This expression implies, first, that he appears there as a friend. How cheering, how comforting it is to have a friend to stand by us when we are in trouble! Such a friend is Jesus. In the hour of necessity he comes as a friend to stand by the right hand of the poor creature whose soul is condemned by guilt and accusation. But he stands in a far higher relation than that of a friend; he stands, too, as surety and a deliverer. He goes, as it were, into the court; and when the prisoner stands at the bar, he comes forward and stands at his right hand as his surety and bondsman; he brings out of his bosom the acquittance of the debt, signed and sealed with his own blood, he produces it to the eyes of the court, and claims and demands the acquittal and absolution of the prisoner at whose right hand he stands. He stands there, then, that the prisoner may be freely pardoned, and completely justified from those accusations that condemn his soul. O sweet standing! O blessed appearance! Joseph C. Philpot (1802-1869).
Ver. 31. He shall stand at the right hand of the poor. One of the oldest Rabbinical commentaries has a very beautiful gloss on this passage. "Whenever a poor man stands at thy door, the Holy One, blessed be His Name, stands at his right hand. If thou givest him alms, know that thou shalt receive a reward from Him who standeth at his right hand." Alfred Edersheim, in "Sketches of the Jewish Social Life in the Days of Christ", 1876.
Ver. 31.
1. The character to whom the promise is madethe poor.
2. The danger to which he is exposedthose that condemn his soul.
3. The deliverance which is promised to himdivine, opportune, efficient, complete, everlasting.
In "The Expositor", vol. 2. (1875), edited by the Rev. Samuel Cox, there is "An Apology for the Vindictive Psalm" (Ps 109:1-31), by Joseph Hammond, L.L.B. In volume 3 of the same magazine are four articles from the pen of the same writer, on "The Vindictive Psalms vindicated." "The Imprecatory Psalms." Six Lectures. By the Rev. R.A. Bertram. 1867. (12 mo.)
In Dr. Thomas Randolph's Works, entitled "A View of our Blessed Saviour's Ministry...together with a Charge, Dissertations, Sermons, and Theological Lectures", 2 vols., 8vo., Oxford, 1784, there is a comment on Ps 109:1-31, vol. 2, p. 315.
The Sermons of Charles Peters, A.M., 8vo., London, 1776, contain "The Curses of Psalm the 109th explained, with practical instructions", pp. 348-378.
W. Keate's Sermon, entitled, "The 109th, commonly called the Imprecating Psalm, considered, on a principle by which the Psalm explains itself." 4to., London, 1794.
F.H. Dunwell. A Tract on the Commination Service of the Church of England. 12 mo. 1853.
In the "Bibliotheca Sacra and Theological Review", vol. 1., 1844, pp. 97-110, there is an article on "The Imprecations in the Scriptures", by B.B. Edwards, Professor in the Theological Seminary, Andover.
There is also an article on "The Imprecatory Psalms", in "Bibliotheca Sacra and American Biblical Repository", for July, 1856, pp. 551-563, by John J. Owen, D.D., Professor in the Free Academy, New York.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.