Psalm 109:25
I became also a reproach to them: when they looked on me they shook their heads.
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109:21-31 The psalmist takes God's comforts to himself, but in a very humble manner. He was troubled in mind. His body was wasted, and almost worn away. But it is better to have leanness in the body, while the soul prospers and is in health, than to have leanness in the soul, while the body is feasted. He was ridiculed and reproached by his enemies. But if God bless us, we need not care who curses us; for how can they curse whom God has not cursed; nay, whom he has blessed? He pleads God's glory, and the honour of his name. Save me, not according to my merit, for I pretend to none, but according to thy-mercy. He concludes with the joy of faith, in assurance that his present conflicts would end in triumphs. Let all that suffer according to the will of God, commit the keeping of their souls to him. Jesus, unjustly put to death, and now risen again, is an Advocate and Intercessor for his people, ever ready to appear on their behalf against a corrupt world, and the great accuser.I became also a reproach unto them - They reproached or reviled me as a bad man. Compare the notes at Psalm 22:6. The plural here - "unto them" - shows that there were more than one to whom the psalm had reference, though one of them was so prominent that a considerable part of the psalm might properly be spoken of him alone.

When they looked upon me, they shaked their heads - In contempt. See Psalm 22:7. Compare Matthew 27:39.

24, 25. Taunts and reproaches aggravate his afflicted and feeble state (Ps 22:6, 7). Instead of that pity which either religion or humanity should have taught them to a man in extreme misery, they loaded me with reproaches and scorns.

Shaked their heads; a gesture of contempt and derision; of which see Job 16:4 Psalm 22:7. I became also a reproach unto them,.... Or they reproached him; not only in life, traducing his conversation, blaspheming his miracles, calling him a Samaritan, saying he had a devil, and charging him with sedition; but at the time of his death they reviled him, and treated him in the most opprobrious manner.

When they looked upon me, they shaked their heads; which was verified in the Jews as they passed by the cross of Christ, whither they came to stare upon him and scoff at him, Matthew 27:39.

I became also a reproach unto them: when they looked upon me they shaked their heads.
25. And I—I am become a reproach unto them:

When they see me, they shake their head,

a gesture of contempt and abhorrence, as though I were the object of the wrath of God. Cp. Psalm 22:7; Psalm 69:10-12; Lamentations 2:15; Job 16:4.Verse 25. - I became (rather, am become) also a reproach unto them; i.e. to my enemies. I am an object of their reproach and scorn. When they looked upon me they shaked their heads. In derision (comp. Psalm 22:7; Psalm 44:14; Matthew 27:39). He whom he persecuted with a thirst for blood, was, apart from this, a great sufferer, bowed down and poor and נכאה לבב, of terrified, confounded heart. lxx κατανενυγμένον (Jerome, compunctum); but the stem-word is not נכא (נכה), root נך, but כּאה, Syriac bā'ā', cogn. כּהה, to cause to come near, to meet. The verb, and more especially in Niph., is proved to be Hebrew by Daniel 11:30. Such an one who without anything else is of a terrified heart, inasmuch as he has been made to feel the wrath of God most keenly, this man has persecuted with a deadly hatred. He had experienced kindness (חסד) in a high degree, but he blotted out of his memory that which he had experienced, not for an instant imagining that he too on his part had to exercise חסד. The Poel מותת instead of המית points to the agonizing death (Isaiah 53:9, cf. Ezekiel 28:10 מותי) to which he exposes God's anointed. The fate of the shedder of blood is not expressed after the manner of a wish in Psalm 109:16-18, but in the historical form, as being the result that followed of inward necessity from the matter of fact of the course which he had himself determined upon. The verb בּוא seq. acc. signifies to surprise, suddenly attack any one, as in Isaiah 41:25. The three figures in Psalm 109:18 are climactic: he has clothed himself in cursing, he has drunk it in like water (Job 15:16; Job 34:7), it has penetrated even to the marrow of his bones, like the oily preparations which are rubbed in and penetrate to the bones.n In Psalm 109:19 the emphasis rests upon יעטּה and upon תּמיד. The summarizing Psalm 109:20 is the close of a strophe. פּעלּה, an earned reward, here punishment incurred, is especially frequent in Isaiah 40:1, e.g., Psalm 49:4; Psalm 40:10; it also occurs once even in the Tra, Leviticus 19:13. Those who answer the loving acts of the righteous with such malevolence in word and in deed commit a satanic sin for which there is no forgiveness. The curse is the fruit of their own choice and deed. Arnobius: Nota ex arbitrio evenisse ut nollet, propter haeresim, quae dicit Deum alios praedestinasse ad benedictionem, alios ad maledictionem.
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