Set a wicked man over him. Let an adversary stand at his right hand.
When he is judged, let him come out guilty. Let his prayer be turned into sin.
Let his days be few. Let another take his office.
Let his children be fatherless, and his wife a widow.
Let his children be wandering beggars. Let them be sought from their ruins.
Let the creditor seize all that he has. Let strangers plunder the fruit of his labor.
Let there be no one to extend kindness to him, neither let there be anyone to have pity on his fatherless children.
Let his posterity be cut off. In the generation following let their name be blotted out.
Let the iniquity of his fathers be remembered by Yahweh. Don’t let the sin of his mother be blotted out.
Let them be before Yahweh continually, that he may cut off their memory from the earth;
because he didn’t remember to show kindness, but persecuted the poor and needy man, the broken in heart, to kill them.
Yes, he loved cursing, and it came to him. He didn’t delight in blessing, and it was far from him.
He clothed himself also with cursing as with his garment. It came into his inward parts like water, like oil into his bones.
Let it be to him as the clothing with which he covers himself, for the belt that is always around him.
John Calvin 1540 · Public Domain On vv6, 7, 8, 12, 13, 14, 16, 17, 18 6 Set thou over him a wicked person. Hitherto…
6 Set thou over him a wicked person. Hitherto he poured out his complaint against a vast number of persons; now he seems to direct it against a single individual. Probably he speaks of each of them individually. It is, however, equally probable that he refers in very marked terms to some one in particular among these wicked persons, the most notorious transgressor of any of them. Some conjecture, and not without reason, that Doeg is the person here aimed at, who, by his treason and revolt, sought to bring ruin, not only upon David, but also upon all the holy priests; and we know that this psalm is applied by Peter to Judas, (Acts 1:20) But with equal propriety, and certainly not less forcibly, may this complaint be considered as applicable to some most intimate and particular friend of the Psalmist. Respecting the imprecations contained in this psalm, it will be proper to keep in mind what I have said elsewhere, that when David forms such maledictions, or expresses his desires for them, he is not instigated by any immoderate carnal propensity, nor is he actuated by zeal without knowledge, nor is he influenced by any private personal considerations. These three matters must be carefully weighed, for in proportion to the amount of self-esteem which a man possesses, is he so enamoured with his own interests as to rush headlong upon revenge. Hence it comes to pass, that the more a person is devoted to selfishness, he will be the more immoderately addicted to the advancement of his own individual interests. This desire for the promotion of personal interest gives birth to another species of vice. For no one wishes to be avenged upon his enemies because that such a thing would be right and equitable, but because it is the means of gratifying his own spiteful propensity. Some, indeed, make a pretext of righteousness and equity in the matter, but the spirit of malignity, by which they are inflamed, effaces every trace of justice, and blinds their minds.
When these two vices, selfishness and carnality, are corrected, there is still another thing demanding correction, the repressing the ardor of foolish zeal, in order that we may follow the Spirit of God as our guide. Should any one, under the influence of perverse zeal, produce David as an example of it, that would not be an example in point; for to such a person may be very aptly applied the answer which Christ returned to his disciples, “Ye know not what spirit ye are of,” Luke 9:55. How detestable a piece of sacrilege is it on the part of the monks, and especially the Franciscan friars, to pervert this psalm by employing it to countenance the most nefarious purposes! If a man harbour malice against a neighbor, it is quite a common thing for him to engage one of these wicked wretches to curse him, which he would do by daily repeating this psalm. I know a lady in France who hired a parcel of these friars to curse her own and only son in these words.
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But I return to David, who, free from all inordinate passion, breathed forth his prayers under the influence of the Holy Spirit. Then, as to the ungodly, who live as the contemners of God, and who are constantly plotting the overthrow of the unsuspecting and the good, casting off all restraint, so that neither modesty nor honesty proves a check to them, surely they are deserving of the punishment of having a wicked person set over them And since, by means of intrigue and perfidy, they are constantly aiming at the extermination of the good, they are most justly punished by God, who raises up against them an adversary that should never depart from their side. Only let believers be on their guard, lest they should betray too much haste in their prayers, and let them rather leave room for the grace of God to manifest itself in their behalf; because it may turn out that the man, who to-day bears towards us a deadly enmity, may by to-morrow through that grace become our friend.
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 On vv6, 7, 8, 11, 14, 16, 17 Whether it were Doeg, or Saul, or some familiar…
Whether it were Doeg, or Saul, or some familiar friend that had betrayed him, he prayeth not of private affection, but moved by God’s Spirit, that God would take vengeance upon him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–19 Psa 109:6 Set thou a wicked man over him:…
Psa 109:6 Set thou a wicked man over him: and let Satan stand at his right hand.
Ver. 6. Set thou a wicked man over him] Whose tender mercies may be cruelties; let the devil be his taskmaster. Thus he prayed against Doeg, or Ahithophel, but certainly Judas, Act 1:20. And so the primitive Christians prayed against Julian the apostate, and afterwards against Arius the heretic, whose death was precationis opus non morbi, the effect of prayer, rather than of his disease, saith Socrates, lib. i. cap. 15. We are bound to pray daily, "Thy kingdom come," but must be advised how we pray, as David here doth, against particular persons; his curses here and elsewhere are indefinite, or conditional; either he nameth not the man, or intendeth it if God intend it so; or they are non tam vota quam vaticinia, not so much prayers as prophecies.
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And let Satan (or an adversary) stand at his right hand] To withstand him and get the better of him, as Zec 3:1. Or, to aggravate his fault before an unjust judge.
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 On vv6–19 A wicked man, Heb. the wicked; which may be…
A wicked man, Heb. the wicked; which may be understood either,
1. Of some wicked tyrant, which may rule him with rigour and cruelty. Or,
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2. Of Satan, who is mentioned in the next clause. Let him be delivered over to Satan, to be acted and ruled by him at his pleasure. Over him; either,
1. All mine enemies; for the singular number is sometimes used in like manner. Or rather,
2. One particular enemy, who was worse than any of the rest, more implacable and inexcusable, whom he thought not fit to express by name, nor was it in the least necessary to do so, because he was. speaking to God, who knew his thoughts, and whom he meant.
Stand at his right hand; either,
1. To molest and vex him, and hinder him in all his affairs; for the right hand is the great instrument of action. Or rather,
2. To accuse him; for this was the place and posture of accusers in the Jewish courts. And as for his condemnation, which is the consequence of this accusation, that follows in the next verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v6 David here fastens upon some one particular person that…
David here fastens upon some one particular person that was worse than the rest of his enemies, and the ringleader of them, and in a devout and pious manner, not from a principle of malice and revenge, but in a holy zeal for God and against sin and with an eye to the enemies of Christ, particularly Judas who betrayed him, whose sin was greater than Pilate's that condemned him (Joh 19:11), he imprecates and predicts his destruction, foresees and pronounces him completely miserable, and such a one as our Saviour calls him, A son of perdition. Calvin speaks of it as a detestable piece of sacrilege, common in his time among Franciscan friars and other monks, that if any one had malice against a neighbour he might hire some of them to curse him every day, which he would do in the words of these verses; and particularly he tells of a lady in France who, being at variance with her own and only son, hired a parcel of friars to curse him in these words. Greater impiety can scarcely be imagined than to vent a devilish passion in the language of sacred writ, to kindle strife with coals snatched from God's altar, and to call for fire from heaven with a tongue set on fire of hell.
I. The imprecations here are very terrible - woe, and a thousand woes, to that man against whom God says Amen to them; and they are all in full force against the implacable enemies and persecutors of God's church and people, that will not repent, to give him glory. It is here foretold concerning this bad man,
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1. That he should be cast and sentenced as a criminal, with all the dreadful pomp of a trial, conviction, and condemnation (Psa 109:6, Psa 109:7): Set thou a wicked man over him, to be as cruel and oppressive to him as he has been to others; for God often makes one wicked man a scourge to another, to spoil the spoilers and to deal treacherously with those that have dealt treacherously. Set the wicked one over him (so some), that is, Satan, as it follows; and then it was fulfilled in Judas, into whom Satan entered, to hurry him into sin first and then into despair. Set his own wicked heart over him, set his own conscience against him; let that fly in his face. Let Satan stand on his right hand, and be let loose against him to deceive him, as he did Ahab to his destruction, and then to accuse him and resist him, and then he is certainly cast, having no interest in that advocate who alone can say, The Lord rebuke thee, Satan (Zac 3:1, Zac 3:2); when he shall be judged at men's bar let not his usual arts to evade justice do him any service, but let his sin find him out and let him be condemned; nor shall he escape before God's tribunal, but be condemned there when the day of inquisition and recompence shall come. Let his prayer become sin, as the clamours of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry, Lord, Lord, open to us. Let every thing be turned against him and improved to his disadvantage, even his prayers.
2. That, being condemned, he should be executed as a most notorious malefactor. (1.) That he should lose his life, and the number of his months be cut off in the midst, by the sword of justice: Let his days be few, or shortened, as a condemned criminal has but a few days to live (Psa 109:8); such bloody and deceitful men shall not live out half their days. (2.) That consequently all his places should be disposed of to others, and they should enjoy his preferments and employments: Let another take his office. This Peter applies to the filling up of Judas's place in the truly sacred college of the apostles, by the choice of Matthias, Act 1:20. Those that mismanage their trusts will justly have their office taken from them and given to those that will approve themselves faithful. (3.) That his family should be beheaded and beggared, that his wife should be made a widow and his children fatherless, by his untimely death, Psa 109:9. Wicked men, by their wicked courses, bring ruin upon their wives and children, whom they ought to take care of and provide for. Yet his children, if, when they lost their father, they had a competency to live upon, might still subsist in comfort; but they shall be vagabonds and shall beg; they shall not have a house of their own to live in, nor any certain dwelling-place, nor know where to have a meal's-meat, but shall creep out of their desolate places with fear and trembling, like beasts out of their dens, to seek their bread (Psa 109:10), because they are conscious to themselves that all mankind have reason to hate them for their father's sake. (4.) That his estate should be ruined, as the estates of malefactors are confiscated (Psa 109:11): Let the extortioner, the officer, seize all that he has and let the stranger, who was nothing akin to his estate, spoil his labour, either for his crimes or for his debts, Job 5:4, Job 5:5. (5.) That his posterity should be miserable. Fatherless children, though they have nothing of their own, yet sometimes are well provided for by the kindness of those whom God inclines to pity them; but this wicked man having never shown mercy there shall be none to extend mercy to him, by favouring his fatherless children when he is gone, Psa 109:12. The children of wicked parents often fare the worse for their parents' wickedness in this way that the bowels of men's compassion are shut up from them, which yet ought not to be, for why should children suffer for that which was not their fault, but their infelicity? (6.) That his memory should be infamous, and buried in oblivion and disgrace (Psa 109:13): Let his posterity be cut off; let his end be to destruction (so Dr. Hammond); and in the next generation let their name be blotted out, or remembered with contempt and indignation, and (Psa 109:15) let an indelible mark of disgrace be left upon it. See here what hurries some to shameful deaths, and brings the families and estates of others to ruin, makes them and their despicable and odious, and entails poverty, and shame, and misery, upon their posterity; it is sin, that mischievous destructive thing. The learned Dr. Hammond applies this to the final dispersion and desolation of the Jewish nation for their crucifying Christ; their princes and people were cut off, their country was laid waste, and their posterity were made fugitives and vagabonds.
II. The ground of these imprecations bespeaks them very just, though they sound very severe. 1. To justify the imprecations of vengeance upon the sinner's posterity, the sin of his ancestors is here brought into the account (Psa 109:14, Psa 109:15), the iniquity of his fathers and the sin of his mother. These God often visits even upon the children's children, and is not unrighteous therein: when wickedness has long run in the blood justly does the curse run along with it. Thus all the innocent blood that had been shed upon the earth, from that of righteous Abel, was required from that persecuting generation, who, by putting Christ to death, filled up the measure of their fathers, and left as long a train of vengeance to follow them as the train of guilt was that went before them, which they themselves agreed to by saying, His blood be upon us and on our children. 2. To justify the imprecations of vengeance upon the sinner himself, his own sin is here charged upon him, which called aloud for it. (1.) He had loved cruelty, and therefore give him blood to drink (Psa 109:16): He remembered not to show mercy, remembered not those considerations which should have induced him to show mercy, remembered not the objects of compassion that had been presented to him, but persecuted the poor, whom he should have protected and relieved, and slew the broken in heart, whom he should have comforted and healed. Here is a barbarous man indeed, not it to live. (2.) He had loved cursing, and therefore let the curse come upon his head, Psa 109:17-19. Those that were out of the reach of his cruelty he let fly at with his curses, which were impotent and ridiculous; but they shall return upon him. He delighted not in blessing; he took no pleasure in wishing well to others, nor in seeing others do well; he would give nobody a good word or a good wish, much less would he do any body a good turn; and so let all good be far from him. He clothed himself with cursing; he was proud of it as an ornament that he could frighten all about him with the curses he was liberal of; he confided in it as armour, which would secure him from the insults of those he feared. And let him have enough of it. Was he fond of cursing? Let God's curse come into his bowels like water and swell him as with a dropsy, and let it soak like oil into his bones. The word of the curse is quick and powerful, and divides between the joints and the marrow; it works powerfully and effectually; it fastens on the soul; it is a piercing thing, and there is no antidote against it. Let is compass him on every side as a garment, Psa 109:19. Let God's cursing him be his shame, as his cursing his neighbour was his pride; let it cleave to him as a girdle, and let him never be able to get clear of it. Let it be to him like the waters of jealousy, which caused the belly to swell and the thigh to rot. This points at the utter ruin of Judas, and the spiritual judgments which fell on the Jews for crucifying Christ. The psalmist concludes his imprecations with a terrible Amen, which signifies not only, "I wish it may be so," but "I know it shall be so." Let this be the reward of my adversaries from the Lord, Psa 109:20. And this will be the reward of all the adversaries of the Lord Jesus; his enemies that will not have him to reign over them shall be brought forth and slain before him. And he will one day recompense tribulation to those that trouble his people.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–19 Set thou a wicked man over him,.... Or "them",…
Set thou a wicked man over him,.... Or "them", as the Syriac version; over everyone of his adversaries, and all of them: and which may be interpreted, as it is by Cocceius, of tyrannical princes and governors, set over the Jews, as Tiberius, Caius, Claudius, Nero, &c. and their deputies, Pilate, Felix, Festus, Florus; all wicked men, and which were a judgment on them for their usage of Christ. Though here some single person is designed, even Judas, notorious for his enmity and ingratitude to Christ; and by the wicked one set over him may be meant Satan, as in the next clause, as he is sometimes called, Mat 13:38, into whose hands and power Judas was put, under whose influence he was; who entered into him, took possession of him, and put it into his heart to betray his Master, Joh 13:2.
And let Satan stand at his right hand; to direct and influence him, to solicit and tempt him to do the evil he did, and to accuse him for it when done; see Zac 3:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 7, 10, 11, 17, 18 A wicked man - Who will rule him with…
A wicked man - Who will rule him with rigor and cruelty. Satan - To accuse him; for this was the place and posture of accusers in the Jewish courts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 8, 9, 10, 11, 13, 16, 17, 18, 19 Verse 6. Let Satan stand at his right hand.]…
Verse 6. Let Satan stand at his right hand.] As the word שטן satan means an adversary simply, though sometimes it is used to express the evil spirit Satan, I think it best to preserve here its grammatical meaning: "Let an adversary stand at his right hand:" i.e., Let him be opposed and thwarted in all his purposes.
All the Versions have devil, or some equivocal word. The ARABIC has [Arabic] eblees, the chief of the apostate spirits; but the name is probably corrupted from the GREEK διαβολος diabolos; from which the LATIN diabolus. the ITALIAN diavolo, the SPANISH diablo, the FRENCH diable, the IRISH or CELTIC diabal, the DUTCH duivel, the GERMAN teufel, the ANGLO-SAXON deofal, and the ENGLISH devil, are all derived. The original, διαβολος, comes from δια βαλλειν to shoot or pierce through.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 8, 9, 11, 13, 16, 17 Psa 109:6-7. Set thou a wicked man over him…
Psa 109:6-7. Set thou a wicked man over him — Either over all his enemies, speaking of them collectively, or over some one particular enemy, who was worse than any of the rest, more implacable and inexcusable, whom he did not think proper to name. Set a wicked man over him to be as cruel and oppressive to him as he hath been to others; for God often makes one wicked man a scourge to another. Hebrew, רשׁע, the wicked, or the wicked one; namely, Satan, who is mentioned in the next clause. Let him be, or he shall be, delivered into the power of Satan, to be influenced and ruled by him at his pleasure. Let Satan stand — Hebrew, ושׂשׂן יעמד, and Satan, or the adversary, as the word means, shall stand at his right hand — To molest and vex him, and hinder him in all his affairs; or rather to accuse him, for this was the place and posture of accusers in the Jewish courts. When he shall be judged — When he shall be called to an account, and his cause be examined before thy tribunal; let his prayer become sin — That is, be turned into sin, or be as unavailable with thee for his relief as his sins. When he makes supplication to his judge, as Job speaks, Job 9:16, for pity and pardon, let his judge be the more provoked and enraged by it. If David spoke thus in reference to Doeg or Ahithophel, (see the contents,) it was only as they were types of Judas: at least the Holy Ghost intended it of Judas, and the persecutors of our Lord, as we learn Act 1:20, of whom this whole paragraph, to the end of Psa 109:19, is a prophecy. Thus Dr. Horne on Psa 109:6: “A transition is here made to the adversaries of Messiah; primarily to Judas, who was guide to them that took Jesus, Act 1:16; secondarily to the synagogue, of whom Judas may be considered as an epitome and representative. It is foretold, that by betraying and murdering the best of masters, they should subject themselves to the tyranny of the worst; that they should become slaves to the wicked one, who should justly be set over them, when they had delivered themselves into his hands; that Satan, who had stood by them to tempt them, should stand at their right hand, to accuse them at the tribunal of God; that, when tried, they would be convicted and condemned, and even their prayer would be an abomination in the sight of the Lord, as being offered without true contrition and repentance, without faith, hope, or charity. Such is the wretched state of the Jews, estranged from God, and in bondage to the devil; such the prayers which, from hardened and malignant hearts, they continually utter for the excision of all Christians, and for the extirpation of that blessed name on which Christians call.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–19 Set thou a wicked man over him - This…
Set thou a wicked man over him - This commences the imprecatory part of the psalm, extending to Psa 109:20. The first thing that the psalmist asks is, that his foe might be subjected to the evil of having a man placed over him like himself: a man regardless of justice, truth, and right; a man who would respect character and propriety no more than he had himself done. It is, in fact, a prayer that he might be punished “in the line of his offences.” It cannot be wrong that a man should be treated as he treats others; and it cannot be in itself wrong to desire that a man should be treated according to his character and deserts, for this is the object of all law, and this is what all magistrates and legislators are endeavoring to secure.
And let Satan stand at his right hand - As his counselor and adviser. The language would be properly applicable to one who had been a counselor or adviser to a king in the administration of the government; and the prayer is, that he might know what it was to have such a one as his counselor and adviser. The language used would seem to make it not improbable that David here refers particularly to someone who had occupied this position in reference to himself, and who had betrayed his trust; who had given him crafty and malignant counsel; who had led him into bad measures; who had used his position to promote his own interests at the expense of his master’s. David had such counselors, as anyone in authority may have. The prayer, then, would be, that such a man might be punished in his own line; that he might know what it was to have a bad and wicked adviser. The word rendered “Satan” - שׂטן śâṭân - is in the margin rendered “adversary.” In the Septuagint it is διάβολος diabolos; in the Vulgate, “diabolus.” See the notes at Job 1:6, for its meaning. The prayer here seems not to be that the devil or Satan might stand near him as his counselor; but that a man - a real adversary - an accuser - one with a malignant heart - one who would make use of his position to accomplish his own purposes, and to betray the interests of his master, might give him counsel, as seems to have been done in the case of David.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19 6. Set thou a wicked man over him—Cause a…
6. Set thou a wicked man over him—Cause a wicked man to be appointed over him; that is, as a judge, as the next member and Psa_109:7 show. The verb is in Hiphil imperative, grammatically the proper form of prayer. All other verbs in the psalm, which are rendered optatively (“let”) in our English version, (according to the rule that in a connected discourse the first verb in the series fixes the character of those which follow,) are in the future—the predictive or declarative tense—and should be so translated, as in the following notes. Whatever sense the verbs should take, the translation should conform to the original. The special sense belongs to the province of commentary, not to that of translation.
The Hebrew imperative is used variously to express a command, a prayer or entreaty, a warning, a prophecy, or promise. When used in the first or the third person it takes the form of the future tense of some one of the conjugations, the Hebrew having no other mode, in such cases, of expressing the imperative. This future form is marked by a slight grammatical peculiarity. In each particular instance the connexion and the known facts in the case must determine which of the several senses of which it is susceptible is to be adopted. But in each and every case the imperative discovers itself by the tone of absoluteness, of certainty and authority, which gives assurance that the thing denoted will come to pass according to the moral conditions expressed or implied. The great error of many, in the interpretation of this psalm, is in limiting the so-called imprecatory verbs too rigidly to the sense of request, or wish, as if they proceeded from a vindictive feeling. There is no rule in Hebrew, however, to justify or allow this as a necessary grammatical construction; and the ethics of Holy Scripture, and the facts of David’s history, absolutely forbid it. The verbs in question, therefore, must have a future predictive sense, to be construed as warnings, like beacon fires lighted up along the way of the wicked to deter them from their course; and the imperative tone evinces the sanction of law and the certainty of judgment under the divine moral government. This sense is not infrequent. Indeed, it is common for imperatives in the first and third persons future to drop the precatory and take the declarative sense. Thus, in Isa_23:1, “Howl, ye ships of Tarshish,” etc., the form is imperative, but the sense is that of predictive warning: “Ye shall howl,” etc., that is, unless repentance avert the judgment. So in Num_16:26, “Depart from the tents,” etc.; the verbis in the imperative, but the sense is that of entreative warning, and hence the particle of entreaty, (נא,) is added, “Depart, I pray you,” etc. In Psa_128:5, “Thou shalt see the good of Jerusalem,” the original is imperative, “see thou the good,” etc., but the sense is that of predictive promise, as in the English version. In Psa_22:27, “All the ends of the world shall remember and turn,” etc., the form is Kal (indicative) future, and is a predictive promise, but the verb is imperative. When the imperative form is intended as an optative, expressing a wish, the particle just alluded to is commonly employed, as in Psa_7:9, “Let the wickedness of the wicked come to an end; but,” etc. But though this is the common use of the particle, (to excite and express desire,) it is not once used in Psalm cix, a strong indication that not a wish of vengeance is intended, but, as we have said, a solemn warning predictively uttered. The verbs in question, therefore, should be translated as in the original, in the future tense, carrying the force of the imperative, that is, an authoritative warning under sanction of divine law.
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Let Satan stand at his right hand—An adversary, or accuser, shall stand, etc. The Hebrew “satan,” here, is without the article, and is an appellative, not a proper name. It is noticeable that it occurs four times in this psalm; once, in its verb form. Psa_109:4; Psa_109:20; Psa_109:29. As a proper name for the chief of the evil spirits, (τω αρχοντι των διμονιων, the chief of the devils, Mat_9:34,) it occurs Job_1:6; Zec_3:1-2, et al., whose children David’s enemies might well be called. Joh_8:44. The language of the text is forensic. In the Hebrew courts the judge sat, and the parties stood up. The accuser, or adversary, (plaintiff,) is here placed at the right hand of the accused, the proper place of the advocate. See Psa_109:31. The allusion is more fully carried out in Zec_3:1-2, where the phrase “to resist him” is literally to prosecute him, to accuse him, to be his adversary.
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 On vv6–19 6. Set thou] appoint. He is himself in office…
6. Set thou] appoint. He is himself in office (Psa_109:8, a cognate word, ‘appointment’), but let him be called to account before superior authority.
Satan] Rather an adversary, or, an accuser, for evidently it is a human tribunal before which he is to be summoned, not, as in Zec_3:1, the bar of heaven. The word comes from the same root as adversary in Psa_109:4; Psa_109:20; Psa_109:29. We may infer from Zec_3:1 that it was customary for the accuser to stand on the right hand of the accused in the court.
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6, 7. Let this heartless persecutor of the innocent be put upon his trial, and that before a judge as heartless, and with a malicious accuser as unscrupulous, as himself: let him be found guilty, and let his cry for mercy find no hearing.
6–20. The thought of the enormity of this ingratitude overmasters the Psalmist. He breaks out suddenly into a passionate prayer that due retribution may fall upon the chief offender. May the ruin he was planning for another overtake himself!
The singular (‘over him’ &c.), which now takes the place of the plural, may be collective, the Psalmist’s enemies being regarded as a whole; or distributive, each one of the mass being singled out: but more probably it fastens upon the leader of the gang (Psa_109:2) upon whom rests the real guilt. Cp. for the sudden transition Psa_55:12 ff., Psa_55:20 ff.
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 On vv6, 7, 8, 9, 10, 11, 13, 14, 16, 17 (6) Set thou a wicked man over him.—This rendering…
(6) Set thou a wicked man over him.—This rendering is abundantly confirmed by Lev_26:16; Num_4:27; Num_27:16; Jer_15:3; Jer_51:27, against Hitzig’s proposed “Pronounce against him—guilty,” which also would only anticipate Psa_109:7. (Comp., too, the noun “office” in Psa_109:8, from the same verb.) The wish expressed is that the persons indicated may fall into the hands of an unscrupulous judge. If, however, we are to think of the divine judgment, then this clause must be taken as exactly parallel to the next: “Appoint a wicked man against him.” Here the imprecatory part of the psalm begins, and it has been ingeniously argued that the whole of it (Psa_109:6-20) is a quotation, giving, not the psalmist’s curse on his foes, but theirs on him. Such quotations, without any introductory words, are common, and the theory is tenable, but improbable.
Satan.—By no means here a proper name, though the LXX. and Vulg. have diabolus. The use of the same word in Psa_109:4; Psa_109:20; Psa_109:29 is decisive on giving it the general meaning, “adversary” (as in margin) here; even though without the article. Satan is used for the tempting angel in 1Ch_21:1, and in Zec_3:1 we find the same post, “at the right hand,” assigned to the accuser. An unscrupulous judge and an adversary as accuser, these are the substance of this imprecation.
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 On vv6–19 Vers. 6-15. The imprecatory portion of the psalm now…
Vers. 6-15. The imprecatory portion of the psalm now begins. It is no doubt true to say, with Tholuck, that "no passion is discernible in the imprecations, dreadful as they are." Clearly the writer is not moved by personal feelings of hostility, but by a spirit of justice, and an intense abhorrence of sin. He delivers a calm judicial sentence. Still, the spirit of Christian love must ever shrink from such utterances, which belong to an earlier and less perfect dispensation. (comp. Luk_9:51-56)
Set thou a wicked man over him; i.e. to judge him (see ver. 7). A persecutor deserves to be himself persecuted, an oppressor to be himself oppressed. "Nec lex justior ulla est, Quam necis artifices arte periresua." And let Satan stand at his right hand; rather, an adversary, or an accuser. In courts of justice the accuser stood at the accused person"s right hand.
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Committing our enemies to the judgment of God.
It should be borne in mind that David was not a merely private person, and that he does not write this psalm as a private person. He was a king, placed in an official position, responsible to his people for the due punishment of all wrongdoers. And the treachery and wickedness of which he complains was committed against him as king. (This is clearly seen if the association of the psalm be with either Shimei or Ahithophel) And there is another thing. David was not an independent king He was the anointed of Jehovah the true king. When David had a case of unusual difficulty, one in which personal feeling was likely unduly to influence him, every way the wisest thing for him to do was to refer the matter to the supreme Sovereign, and let him decide. The psalm is to be regarded as the appeal of a vicegerent to his superior. This view relieves the psalm of its burden, because we can see that the superior will only take the representations of his subordinate into due consideration. He will be sure not to be unduly influenced by them. He will act on the eternal principles of righteousness.
I EVERY MAN HAS A POWER TO PUNISH. Presently David would have been able to punish these men of whom he complains. When a man wrongs us we can punish
(1) by slighting him;
(2) by speaking of him so as to take away his character;
(3) by injuring him in his circumstances.
It is a fatal power one of the most dangerous trusts a man has. Man seldom uses it well See the uncertainty, and frequent injustice, of magistrates" decisions. Feeling guides rather than judgment. Custom tends to exaggerate sins, and so exaggerate judgments. As in the case of poaching. The Christian spirit puts strict limitation on the desire to punish.
II EVERY MAN SHOULD LEAVE GOD TO PUNISH. That is what David does. And that is the good side of the psalm. True, he seems to prescribe what God ought to do, but that we may put down to the intensity of his feeling. He leaves God to punish both his own enemies and the enemies of the kingdom. That is precisely what we ought to do always. And we may be quite sure
(1) that God will punish;
(2) will punish justly;
(3) will punish efficiently;
(4) will punish mercifully;
(5) will vindicate us by the punishment. R.T.
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 On vv6–18 Ver. 6. Set thou a wicked man over him.…
Ver. 6. Set thou a wicked man over him. What worse punishment could a man have? The proud man cannot endure the proud, nor the oppressor brook the rule of another like himself. The righteous in their patience find the rule of the wicked a sore bondage; but those who are full of resentful passions, and haughty aspirations, are slaves indeed when men of their own class have the whip hand of them. For Herod to be ruled by another Herod would be wretchedness enough, and yet what retribution could be more just? What unrighteous man can complain if he finds himself governed by one of like character? What can the wicked expect but that their rulers should be like themselves? Who does not admire the justice of God when he sees fierce Romans ruled by Tiberius and Nero, and Red Republicans governed by Marat and Robespierre?
And let Satan stand at his right hand. Should not like come to like? Should not the father of lies stand near his children? Who is a better right hand friend for an adversary of the righteous than the great adversary himself? The curse is an awful one, but it is most natural that it should come to pass: those who serve Satan may expect to have his company, his assistance, his temptations, and at last his doom.
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Ver. 6. Set thou a wicked man over him, etc. Here commences that terrible series of maledictions, unparalleled in Holy Writ, as directed against an individual sinner, albeit it is little more than a special reduplication of the national woes denounced in Le 26:1-46 and De 28:1-68. Neale and Littledale.
Ver. 6. Set thou a wicked man over him. The first thing that the Psalmist asks is, that his foe might be subjected to the evil of having a man placed over him like himself: a man regardless of justice, truth, and right; a man who would respect character and propriety no more than he had himself done. It is, in fact, a prayer that he might be punished in the line of his offences. It cannot be wrong that a man should be treated as he treats others; and it cannot be in itself wrong to desire that a man should be treated according to his character and deserts, for this is the object of all law, and this is what all magistrates and legislators are endeavouring to secure. Albert Barnes.
Ver. 6. Over HIM. Consider what would have been the effect if these denunciations had been made against the sins of men and not, as they are in these passages, against the sinners. Men would have said, "My sin is denounced, not me." What a license would have been given to sin! The depraved nature would have said, "if I am not condemned, but only my sin, I can do as I like; I shall not be called to account for it. I love sin and can go on in it." This is what men would have said. There would have been no effort to get rid of it. Why should there be; if only sin is condemned and not the sinner? But man's sin is identified with himself, and this makes him tremble. God's wrath rests on him because of his sin. Condemnation is awaiting him because of his sin. This makes him anxious to get rid of it. Frederick Whitfield.
Ver. 6. Let Satan stand at his right hand. It appears to have been the custom at trials before the Jewish tribunals for a pleader to stand at the right hand of the accused: See Zec 3:1, where are described Joshua the High Priest, standing before the Angel of Jehovah, and the adversary (Njs, Satan, as here) standing at his right hand to oppose him. See also Ps 109:31. John Le Clerc, 1657-1736.
Ver. 6. Let Satan stand at his right hand. Hugo observes that the Devil is on the left hand of those whom he persecutes in temporal things: on the right of those whom he rules in spiritual things: before the face of those who are on their guard against his wiles: behind those who are not foreseeing and prudent: above those whom he treads down: below, and beneath the feet of those who tread him down. A recent Spanish author, (Peter Vega. On the Penitential Psalms.) writing in that language, thinks that there cannot be anything worse than that man who diligently and of set purpose injures others by speaking deceitfully, by surrounding with speeches of hatred, by attacking without cause, by slandering, by returning evil for good, and hatred for love: therefore, in this place it is desired that a wicked man may be set over such a one, and the devil at his right hand; as if he should be doomed to take the lowest place because he is the worst. Lorinus.
Ver. 6. At his right hand. The strength or force of the body shows itself principally in the right hand. Therefore, he who wishes to obstruct another, and to hinder his endeavour, stands at his right hand; and thus easily parries his stroke or attempt. This I consider to be the most simple meaning of this passage which shows that God represses and restrains the raging of the enemies of the Church, who withstand each other by their opposing efforts, either from envy or from other causes. Thus, 2Sa 17:1-29, the counsels of Ahithophel are broken by Hushai; and in our day we see that the counsels and attempts of our enemies have been frequently and wonderfully restrained by the hindrances they have give one to the other: in which matter the goodness of God is to be discerned. Mollerus.
Ver. 6. He begins to prophesy what they should receive for their great impiety, detailing their lot in such a manner as if he wished its realization from a desire of revenge: while he declareth what was to happen with the most absolute certainty, and what of God's justice would worthily come upon such. Some not understanding this mode of predicting the future under the appearance of wishing evil, suppose hatred to be returned for hatred, and an evil will for an evil will: since in truth it belongeth to few to distinguish in what way the punishment of the wicked pleaseth the accuser, who longeth to satiate his enmity; and in how widely different a way it pleaseth the judge, who with a righteous mind punishes sins. For the former returneth evil for evil, but the judge when he punishes does not return evil for evil, since he returneth justice to the unjust; and what is just is surely good. He therefore punishes not from delight in another's misery, which is evil for evil, but from love of justice, which is good for evil. Let not then the blind pervert the light of the Scriptures imagining that God doth not punish sins: nor let the wicked flatter themselves, as if he rendered evil for evil. Let us therefore hear the sequel of this divine composition; and in the words of one who seemeth to wish ill, let us recognise the predictions of a prophet; and let us see God making a just retribution, raising our mind up to his eternal laws. Augustine.
Ver. 6-19. These terrible curses are repeated with many words and sentences, that we may know that David has not let these words fall rashly or from any precipitate impulse of mind; but, the Holy Spirit having dictated, he employs this form of execration that it may be a perpetual prophecy or prediction of the bitter pains and destruction of the enemies of the Church of God. Nor does David imprecate these punishments so much on his own enemies and Judas the betrayer of Christ; but that similar punishments await all who fight against the kingdom of Christ. Mollerus.
Ver. 6-20. I had also this consideration, that if I should now venture all for God, I engaged God to take care of my concerns; but if I forsook him and his ways for fear of any trouble that should come to me or mine, then I should not only falsify my profession, but should count also that my concerns were not so sure, if left at God's feet, while I stood to and for his name, as they would be if they were under my own tuition (or care) though with the denial of the way of God. This was a smarting consideration, and was as spurs unto my flesh. This Scripture (Ps 109:6-20.) also greatly helped it to fasten the more upon me, where Christ prays against Judas, that God would disappoint him in all his selfish thoughts, which moved him to sell his master: pray read it soberly. I had also another consideration, and that was, the dread of the torments of hell, which I was sure they must partake of, that for fear of the cross to shrink from their profession of Christ, his words, and laws, before the sons of men. I thought also of the glory that he had prepared for those that, in faith, and love, and patience, stood to his ways before them. These things, I say, have helped me, when the thoughts of the misery that both myself and mine might for the sake of my profession be exposed to hath lain pinching on my mind. John Bunyan.
Ver. 6. It is the law of retribution to punish the wicked by means of the wicked. Starke.
Psalms 109:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v8 Let his days be few; and let another take…
Psa_109:8
Let his days be few; and let another take his office.
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The outcasts place filled
(for St. Matthias Day):--The words in themselves sound simple enough; they might seem to speak of no more than all human beings must undergo, by the necessity of their mortal nature. All our days are few: they are but as grass, they are gone almost before we can count them. All our places, stations, and offices, whatever they may be, must soon pass away from us, and another take them in our place. But this, the common lot of all, is here turned into a fearful and peculiar curse, for those who slight high privileges, and betray sacred trusts. The instance of Judas is a very plain one, for showing forth the dealings of Gods providence in this respect. His short life as an apostle would have been a blessing, had he been such as St. James, the first of the twelve who came to his great reward: he would have departed, and been with Christ so much the sooner. But as it was, what judgment could be more fearful? Thus his days were signally cut short; and as to another taking his office, St. Peter reminded the disciples that the Scriptures concerning him were of course to be fulfilled, especially two which he specified: Let his habitation be desolate, and let no man dwell therein; and, His bishopric let another take. Now, it is a serious thought for us all, If Judas Iscariot, who, favoured as he was, had never received the Holy Ghost; if the Jewish people, whose highest privileges were but a shadow of what we receive in Baptism,--if they had their days cut off by so dreadful a sentence, and their place in Gods world given over to others: what are Christians, what are Christian pastors to expect, should they prove, after all, unclean and unworthy? The nearer Christ has called us to Himself, the more dangerous surely are the first beginnings and whispers of sin; and the nearer we have ventured to approach, the greater advantage have we given to Satan, except we tried in earnest to purify our hearts and desires. No doubt, St. Matthias himself may have had trembling thoughts like these, wherewith to keep himself lowly and humble, when he was called to so great an honour, so high a place in the Church. What must have been the new apostles thoughts, when he was thus put in mind of Judass place! How earnestly must he have prayed in his secret heart, that such place, or a worse, might never be his own! I say a worse; for must it not be worse for those who, besides Judass other privileges, have also that which is above all, union with Christ by His Holy Spirit, and yet fall away as Judas did? That privilege Matthias received within a few days, when the Holy Ghost came down upon the assembled apostles, and he never forfeited its; he went on glorifying God as an apostle, until he was permitted to glorify Him as a martyr. Or how can a sinner ever be thankful enough that it is not yet over with him; that he has still time, he knows not how much, to humble and punish himself heartily for his great imperfection and unworthiness; to watch and break himself of all beginnings of sin; to subdue the flesh to the Spirit; in all things; to acquaint himself with God in all the ways of His Church; to fear always; and to be more faithful and true in every part of his calling towards God and man? (Plain Sermons by contributors to the Tracts for the Times.)
The Apostleship of St. Matthias
There is a fearful light, as it were, around the Apostleship of Matthias. We cannot think of him without recalling his memory who went before. Surely, we imagine, he must have gone about the work of an apostle With a fear and trembling which even Peter never knew.
1. It is remarkable that the sin of Judas was amongst those particulars of the life and sorrows of the Saviour of the world which were not obscurely predicted in the Old Testament. He was placed upon his trial; a certain position given him, a position of vast privileges. These Scriptures were amongst the means vouchsafed to enable him to maintain his station in the spiritual world, and finish the work given him to do. Now, the state of Judas thus viewed is a very correct type of our own. Consider for a moment the Christian Church itself. It stands indeed to the Jewish race, as Matthias to Iscariot. The Israelites were the first called to be Gods special servants; to them was the commission given to keep alive the remembrance of His name, to make His praise to be glorious. They betrayed the trust; they adhered not to His worship; they gave His honour to another; they stoned His prophets; they rejected His Son! And then went forth the decree, Let their days be few, and let another take their office. There is a voice from the past to the present, from the old Israel to the new, which bids us not be high minded, but fear, as those who fill a traitors place. And when we extend our thoughts from the Christian Church to the whole human race, we find the same to hold good. There is much to confirm the idea, that the creation of man had its origin in the fall of Satan and his angels. Before us is now placed the choice which ages ago was given to Satan and his legions--the choice whether in sincerity and truth we will be the servants of the Son of God. We are on our trial now, as they were before the pillars of the earth were set up; but with this advantage, that like Judas, who sinned after their manner, we have warnings against the consequences of rebellion. He with the example of their sin and punishment, fell into the same sin, viz. the disowning the Only Begotten. We, with his example also, are called to stand where they stood, and exhibit the obedience which they withheld.
2. But there are deducible from the foregoing remarks, certain truths touching our relation to God.
(1) For example, we learn in a most striking manner from what has been advanced, the sureness with which Gods will is accomplished, sooner or later. God has no need of our services; He requires not our obedience; our very sins help on His designs. If we are obedient, He will work through us; if disobedient, He equally bends us to His purpose; or it may be, blots us out of the book of the living, and calls others into existence to do that which we refused; and all without the least pause in the majestic march of His providence. If we resist, it costs Him nothing to say, Let another take His office.
(2) Again, we cannot but press upon you the wonderful uniformity of the test to which God has subjected all His creatures; the test is simply, loyalty to the Only Begotten Son. There are but two kingdoms, the kingdom of light and the kingdom of darkness; but two monarchs, the Lord Jesus, upon the right hand of the Father, and the outcast archangel, in the fiery abyss. And all choice between good and evil, right and wrong, is a choice between these. (Bishop Wood ford.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 11, 14, 17, 19 Appoint a wicked man ... appoint an accuser
Appoint a wicked man ... appoint an accuser
These two phrases are parallel and the phrases "a wicked man" and "an accuser" refer to the same person. (See: Parallelism)
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at his right hand
"at my enemy's right hand"
When he is judged, may he be found guilty
This can be stated in active form. AT: "When he is on trial, may the judge find him guilty" (See: Active or Passive)
may his prayer be considered sinful
This can be stated in active form. AT: "consider his prayer sinful" (See: Active or Passive)
translationWords
appoint
evil
accuse
right hand
judge
guilt
pray
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 8, 13, 14, 16, 18 109:6-19 The NLT translates these verses as the words…
109:6-19 The NLT translates these verses as the words of the psalmist’s accusers; Hebrew lacks They say, which makes it unclear who is speaking.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.