Psalm 109:9
May his children be fatherless and his wife a widow.
May his children be fatherless
This phrase is a part of an imprecatory psalm, where David calls upon God to bring justice against his enemies. The Hebrew word for "fatherless" is "יָתוֹם" (yathom), which conveys a deep sense of vulnerability and helplessness. In ancient Israelite society, being fatherless was synonymous with being unprotected and without provision, as the father was the primary provider and protector. This plea reflects the severity of the judgment David seeks, emphasizing the complete removal of the enemy's lineage and support system. It is a call for divine justice, highlighting the seriousness of the offenses committed against David, and by extension, against God's anointed.

and his wife a widow
The term "widow" in Hebrew is "אַלְמָנָה" (almanah), which similarly denotes a state of vulnerability and social marginalization. In the historical context of the Bible, widows were often left without means of support, relying on the community's charity or God's provision through laws designed to protect them (e.g., Deuteronomy 24:19-21). This phrase underscores the totality of the judgment David is invoking, wishing for the enemy's family to experience the same desolation and hardship that he perceives they have caused. From a conservative Christian perspective, this verse is not a directive for personal vengeance but rather an appeal to God's righteous judgment, trusting that God will ultimately vindicate His people and uphold justice. It serves as a reminder of the seriousness of sin and the importance of seeking God's mercy and forgiveness.

Persons / Places / Events
1. David
Traditionally attributed as the author of Psalm 109, David is expressing a deep lament and imprecation against his enemies.

2. Enemies of David
The psalm is a plea for divine justice against those who have wronged David, possibly referring to specific adversaries during his reign.

3. God
The ultimate judge and the one to whom David directs his plea for justice and vindication.

4. Children and Widow
Represent the family of the enemy, who would suffer as a result of the enemy's downfall.

5. Ancient Israel
The cultural and historical context in which these imprecations were understood as appeals for divine justice.
Teaching Points
Understanding Imprecatory Psalms
Recognize the cultural and historical context of imprecatory psalms as expressions of deep anguish and appeals for divine justice.

Trust in Divine Justice
Like David, believers can bring their grievances to God, trusting Him to judge righteously.

Balancing Justice and Mercy
While seeking justice, Christians are called to balance this with the New Testament teachings of love and forgiveness.

God's Heart for the Vulnerable
Reflect on God's concern for widows and orphans, and consider how this should influence our actions and prayers.

Personal Reflection on Anger and Forgiveness
Use this psalm as a mirror to examine personal feelings of anger and the need for forgiveness in light of Christ's teachings.
Bible Study Questions
1. How does understanding the historical context of David's life help us interpret the imprecations in Psalm 109?

2. In what ways can we reconcile the harshness of Psalm 109:9 with the New Testament teachings on loving our enemies?

3. How can we apply the principle of leaving vengeance to God in our daily lives, especially when wronged by others?

4. What steps can we take to ensure that our prayers align with God's heart for justice and mercy?

5. How can we actively support and care for the vulnerable in our communities, reflecting God's concern for widows and orphans?
Connections to Other Scriptures
Exodus 22:22-24
This passage warns against mistreating widows and orphans, highlighting God's concern for the vulnerable, which contrasts with the curse in Psalm 109:9.

Proverbs 26:2
Discusses the concept of undeserved curses, which can provide insight into the nature of imprecatory prayers.

Matthew 5:44
Jesus' teaching on loving enemies offers a New Testament perspective on how to respond to adversaries, contrasting with the imprecatory nature of Psalm 109.

Romans 12:19
Paul advises believers to leave vengeance to God, aligning with the underlying trust in divine justice seen in Psalm 109.

James 1:27
Emphasizes caring for orphans and widows, reflecting God's heart for the vulnerable, which can be a point of reflection when considering the harshness of the imprecation.
A Song of ImprecationT. W. Chambers, D. D.Psalm 109:1-31
Awful ImprecationsC. Short Psalm 109:1-31
The Dreadful PsalmS. Conway Psalm 109:1-31
The Vicarious Feature in JudgmentsR. Tuck Psalm 109:9, 10
People
David, Psalmist
Places
Jerusalem
Topics
Fatherless, Sons, Widow, Wife
Dictionary of Bible Themes
Psalm 109:9

     5724   offspring
     5730   orphans
     5743   widows

Psalm 109:6-20

     6040   sinners

Psalm 109:8-14

     5496   revenge, examples

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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