Psalm 109:5
And they have rewarded me evil for good, and hatred for my love.
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109:1-5. It is the unspeakable comfort of all believers, that whoever is against them, God is for them; and to him they may apply as to one pleased to concern himself for them. David's enemies laughed at him for his devotion, but they could not laugh him out of it.And they have rewarded me evil for good - literally, "They have placed against me." They have put it in my way; it is what they had to set before me. See the notes at Psalm 35:12, where the same expression occurs.

And hatred for my love - Instead of loving me in return for my love, they have met me with the expressions of hatred. This often occurred in the life of David; it was constant in the life of the Saviour; it is habitually manifested by people toward God; it is often experienced by good men now; it "may" occur in the life of any man - and if it "does" occur to us, we should not think that any strange thing has happened to us.

4, 5. They return evil for good (compare Ps 27:12; Pr 17:13).

I give myself unto prayer—or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.

No text from Poole on this verse. And they have rewarded me evil for good,.... For the good words and sound doctrine he delivered to them; for the good works and miracles he wrought among them, to the healing of them; see John 10:32.

And hatred for my love; he came to seek and save that which was lost, and yet they hated him, and would not have him to rule over them, Luke 19:10.

And they have rewarded me evil for good, and hatred for my love.
5. they have rewarded me &c.] Lit. they have laid evil upon me in return for good. Cp. Psalm 35:12; Psalm 38:20; Jeremiah 18:20.Verse 5. - And they have rewarded ms evil for good, and hatred for my love; or, "thus they rewarded me." The verse is a corollary from what has gone before, not anything additional. Psalm 60:7-14 forms this second half. The clause expressing the purpose with למען, as in its original, has the following הושׁיעה for its principal clause upon which it depends. Instead of ועננוּ, which one might have expected, the expression used here is וענני without any interchange of the mode of writing and of reading it; many printed copies have ועננו here also; Baer, following Norzi, correctly has וענני. Instead of ולי...לי, Psalm 60:9, we here read לי...לי, which is less soaring. And instead of Cry aloud concerning me, O Philistia do I shout for joy (the triumphant cry of the victor); in accordance with which Hupfeld wishes to take התרועעי in the former as infinitive: "over (עלי instead of עלי) Philistia is my shouting for joy" (התרועעי instead of התרועעי, since the infinitive does not admit of this pausal form of the imperative). For עיר מצור we have here the more usual form of expression עיר מבצר. Psalm 108:12 is weakened by the omission of the אתּה (הלא).
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