Psalm 109:18
The cursing that he wore like a coat, may it soak into his body like water, and into his bones like oil.
He wore cursing like a coat
This phrase paints a vivid picture of the pervasive nature of the wicked man's actions and intentions. The Hebrew word for "cursing" here is "קְלָלָה" (qelalah), which implies not just verbal curses but a lifestyle of invoking harm and misfortune upon others. The imagery of wearing it "like a coat" suggests that cursing was not just an occasional act but an integral part of his identity, as a coat is something one wears regularly and visibly. In the ancient Near Eastern context, clothing often symbolized one's status and character. Thus, this phrase indicates that the wicked man's life was enveloped in malice and ill will, a stark contrast to the righteousness that believers are called to wear as a garment (Isaiah 61:10).

may it enter his body like water
Water is essential for life, permeating every cell and sustaining the body. Here, the psalmist uses this metaphor to describe how the curses the wicked man utters are not just superficial but penetrate deeply into his being. The Hebrew word "מַיִם" (mayim) for "water" often symbolizes life and purity in Scripture, yet in this context, it ironically represents the destructive power of the curses that have become part of the man's very essence. This imagery suggests that the consequences of his actions are inescapable and will affect him as fundamentally as water affects the body.

and his bones like oil
Oil in the Bible is frequently associated with anointing, healing, and blessing. The Hebrew word "שֶׁמֶן" (shemen) for "oil" conveys richness and sustenance. However, in this verse, the psalmist turns this positive imagery on its head to illustrate the thoroughness with which the wicked man's curses consume him. Just as oil penetrates and nourishes the bones, so too do his malevolent words and intentions saturate his innermost being. This phrase underscores the idea that the wicked man's own curses will be his undoing, affecting him as deeply and thoroughly as oil seeps into bones, leaving no part of him untouched by the consequences of his actions.

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

2. Enemies of David
The psalm speaks against those who have wronged David, using deceit and curses against him.

3. God
The ultimate judge and deliverer whom David calls upon for justice and vindication.

4. Ancient Israel
The cultural and historical context in which the psalm was written, where curses and blessings held significant spiritual and social weight.

5. The Psalmist's Adversaries
Those who are characterized by their malicious intent and actions against the psalmist.
Teaching Points
The Power of Words
Words can deeply affect both the speaker and the recipient. Just as curses can permeate one's being, so can blessings. Believers are called to speak life and truth.

Spiritual Armor
Just as David's enemies wore cursing like a coat, Christians are encouraged to "put on" the armor of God, which includes truth, righteousness, and peace.

The Consequences of Sin
The imagery of curses entering like water and oil suggests the pervasive and penetrating nature of sin. Believers must guard their hearts and minds against such influences.

Trust in Divine Justice
David's reliance on God for justice reminds believers to trust in God's timing and righteousness rather than seeking personal revenge.

Transformation through Christ
While the psalm reflects a plea for justice, the New Testament calls believers to transformation through Christ, who empowers us to bless rather than curse.
Bible Study Questions
1. How does the imagery of wearing cursing like a coat challenge us to consider the impact of our words and actions on ourselves and others?

2. In what ways can we apply the teachings of James 3 to avoid the destructive power of cursing in our daily lives?

3. How does the concept of divine justice in Psalm 109:18 encourage us to respond to personal injustices we face today?

4. Reflect on a time when you experienced the negative effects of someone’s words. How can you use that experience to motivate you to speak life into others?

5. How can the teachings of Jesus in Matthew 5:44 transform our approach to dealing with adversaries, in light of the plea for justice in Psalm 109?
Connections to Other Scriptures
Deuteronomy 28
Discusses blessings and curses, providing a backdrop for understanding the weight of curses in the Israelite context.

James 3
Explores the power of the tongue, highlighting the destructive nature of cursing and the importance of controlling one's speech.

Matthew 5:44
Jesus' teaching on loving enemies and praying for those who persecute you, offering a New Testament perspective on dealing with adversaries.

Romans 12:19
Encourages believers to leave vengeance to God, aligning with David's plea for divine justice.

Ephesians 4:29
Advises believers to speak words that build up rather than curse, contrasting the behavior of David's enemies.
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
People
David, Psalmist
Places
Jerusalem
Topics
Body, Bones, Bowels, Clothed, Coat, Cursing, Entered, Garment, Inward, Midst, Oil, Putteth, Raiment, Reviling, Robe, Soak, Vestment
Dictionary of Bible Themes
Psalm 109:18

     5136   body
     5137   bones

Psalm 109:6-20

     6040   sinners

Psalm 109:17-18

     5430   oaths, human

Psalm 109:18-19

     5144   cloak

Psalm 109:18-20

     6115   blame

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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