Explanation, warning, encouragement.
This psalm of David contains—
I. AN EXPLANATION TO BE SOUGHT. How came these strong imprecations to be used by the servant of the Lord? Are they worthy to find a place in the pages of Holy Scripture? Two things, at least, have to be considered in defense of them.
1. David identifies his own cause with that of God, and therefore his own enemies with God's. He is animated by the spirit which breathes in the words, "Do not I hate them that hate thee? … I hate them with perfect hatred: I count them mine enemies" (Psalms 139:21, Psalms 139:22). So that his bitterness is not so much personal as public; it is moral indignation rather than individual and personal resentment. He speaks as one who feels that what is said and done against himself is aimed at the cause of Jehovah; there is more of righteousness than rancor in his soul. But if, as may be fairly urged, this does not provide a full explanation, it must be further considered:
2. That David could indulge wishes and take action against his enemies which are impossible to us, without injury to his conscience. He had not sat at the feet of Jesus Christ. He had not read, "Ye have heard that it hath been said, Thou shalt … hate thine enemy. But I say unto you, Love your enemies," etc. (Matthew 5:43). He felt that he was well within the limits of the Law, if indeed he was not eagerly and dutifully championing the cause of God and of righteousness, by uttering these maledictions.
II. A WARNING TO BE HEEDED. It did not need that David should imprecate thus in order that his adversaries should be humbled.
1. Evil would certainly overtake them. They were guilty of unprovoked assault (see Psalms 109:4, Psalms 109:5); they were utterly heartless in their course of cruelty (see Psalms 109:16); they would inevitably meet with the condemnation of a righteous God, and with the visible and tangible tokens of his displeasure. All sin has to pay its penalty sooner or later; and it is certain that they who wantonly injure the people of God, and mercilessly afflict the poor and the un-befriended, will have to meet their doom (Psalms 33:16).
2. The penalty which the wicked have to pay answers closely to the character of their crimes (Psalms 109:17-19). He that curses others will himself be cursed of man, as well as condemned of God. "With what measure ye mete," etc. The hard-hearted and close-fisted will have no pity shown them in their hour of need. He that taketh the sword may expect to perish by the sword. To none are we so apt to be uncharitable as to those who have no charity in their hearts towards others. Every one is inclined to excuse cruelty when it is shown to the cruel. Whatsoever we sow, that shall we reap.
III. AN EXAMPLE TO BE FOLLOWED. Not, indeed, in these imprecations; we have not so learned Christ; we have been taught the much more excellent way of pitying those who are wrong (even when they have wronged us), and of seeking to turn their hearts, that they may be saved from the consequences of their own sins. But:
1. In maintaining innocency in the midst of transgression. The psalmist had the peace-bringing consciousness that the wrongs inflicted on him had not been provoked by him; his hands were clean. In the darkest hour of our distress it is a priceless consolation that we have preserved our own integrity, that nothing has left a stain upon our soul. "Poor and needy, and wounded in heart," we may be (Psalms 109:22), but we are true and pure, and our heart is right with God.
2. In looking to God for Divine succor (Psalms 109:1, Psalms 109:4, Psalms 109:26-28). We, too, must "give ourselves to prayer," and look to the Strong for strength. Let who will curse us, if God bless us we shall be blessed indeed.
3. In a joyful assurance that all will be well at last (Psalms 109:30, Psalms 109:31). Whatever the situation now, the future will show a Divine Redeemer at our right hand, rescuing and exalting us.