21 But you, O God my Lord,
deal on my behalf for your name’s sake;
because your steadfast love is good, deliver me!
22 For I am poor and needy,
and my heart is stricken within me.
23 I am gone like a shadow at evening;
I am shaken off like a locust.
24 My knees are weak through fasting;
my body has become gaunt, with no fat.
25 I am an object of scorn to my accusers;
when they see me, they wag their heads.
26 Help me, O Lord my God!
Save me according to your steadfast love!
27 Let them know that this is your hand;
you, O Lord, have done it!
28 Let them curse, but you will bless!
They arise and are put to shame, but your servant will be glad!
29 May my accusers be clothed with dishonor;
may they be wrapped in their own shame as in a cloak!
30 With my mouth I will give great thanks to the Lord;
I will praise him in the midst of the throng.
31 For he stands at the right hand of the needy one,
to save him from those who condemn his soul to death.
25–29 Third, the psalmist reminds the Lord of the adversaries. The emphatic “I” (v. 25) stands in contrast to the emphatic “But you” (v. 21) and forms a closure of this section. The Lord is good and loving, but the psalmist is haunted by the accusers. They seek his downfall by heaping on him “scorn” (cf. 31:11; 79:4; 89:41) and by rejecting him (“they shake their heads”; cf. 22:7; Mt 27:39). He prays for relief (v. 26; cf. v. 21) by particularly asking for God’s judgment on the wicked (vv. 27–29). The principle of the judgment is clearly that of just retribution—shame and disgrace (v. 29; cf. v. 25). Their “garments,” “cloak,” and “belt,” signifying a life given to bringing “curse” (vv. 18–19), will be exchanged for their being “clothed with disgrace” (cf. 35:26). They will be “wrapped in shame as in a cloak” (cf. 71:13). They must know that the deliverance of God’s “servant” (v. 28; see 19:11) is the Lord’s doing and that their judgment is also his work (v. 27; cf. 86:17)! He will change the curse of the enemies to a blessing for his people (v. 28; cf. 1 Co 4:12).
109:26–29 In his second prayer, he asks the Lord to vindicate him before the foes. When Jehovah comes to his help and rescues him, then the assailants will know that it was an act of divine intervention—the hand of the Lord. What difference will it make if they curse, as long as the Lord blesses. The enemies will be ashamed, but the psalmist will rejoice at that time. May they be clothed with shame and confusion, yes, wrapped in disgrace as with a full-cut mantle.
109:21–29 David petitioned the court for justice by asking for deliverance for the judge’s sake (109:21) and then for his own sake (vv. 22–25). Afterwards, he requested that his enemies be rightfully punished (vv. 26–29).
109:21–29 Deliver Me from Their Accusations. The next section asks for God’s protection from the attacks, and for the accusers to be disgraced (v. 29), i.e., to be rendered ineffective in their power to intimidate and harm. The appeal is to God’s steadfast love (vv. 21, 26) and to the singer’s own powerlessness (vv. 22–25). The ideal would be for the accusers to know that this is God’s hand; this will put them to shame and might even lead to their repentance (cf. 83:17–18).
A further appeal (109:26–31). The psalmist renews his appeal in a plea for vindication and so for the failure of his accusers and for their humiliation. Their curses in vv 6–19, far from being magical, depend for their effect on Yahweh’s implementation (cf. Num 23:8; Prov 26:2), as vv 14–15, 20 make clear. The curses can be rendered ineffective by God’s choosing instead to bless. V 27 does not mean that Yahweh caused the death of which the psalmist was accused in v 16. The use of עשׂה, “do,” to express Yahweh’s dynamic, saving intervention accords with v 21 and invites comparison with Pss 22:32 (31); 37:5; 52:11 (9). There is an expectation that God will make and implement providential decisions. The psalmist’s goal is not the satisfaction of personal vengeance but that Yahweh may be acknowledged as the just and faithful God who governs the covenant community by means of moral adjustments. The psalmist ventures to remind Yahweh of the close relationship between himself and Yahweh, like that between a dutiful vassal and his sovereign lord and master. His cause is God’s cause. Lindhagen (Servant Motif, 266–70) analyzed the contextual associations of עבד, “servant,” a term characteristic of the individual lament, finding the correlate within the relationship to be אלהי, “my God,” v 26, as in Ps 86:2 and also Pss 31:15–17 (14–16); 143:10, 12. The basis of appeal is the divine name, with its connotation of character, as in Ps 143:11: none other than Yahweh bears responsibility for the servant. One might also mention the divine חסד, “loyal love,” vv 21, 26, as in Pss 31:16 (15); 69:14, 17 (13, 16), and the correlation between עבדך, “your servant,” and אדני, “my Lord,” in vv 21, 28.
If his appeal is answered, the psalmist promises to testify to Yahweh’s saving help before the religious community at the thanksgiving service, and so to renew his former praise mentioned in v 1. אביון, “needy,” and הושׁיע, “save,” gather up vv 22 and 26 by way of conclusion, while a new use of standing on the right is a final challenge to v 6. For רבים, “many,” rendered “assembly,” one may compare קהל רב, “great congregation,” in the context of a thanksgiving service in Ps 22:26 (25); it pits the prospect of fellowship and social acceptance against the loneliness of suffering as an outsider. He trusts that his judge will also be his defense witness so that he may be vindicated (cf. Isa 50:8, 9; Rom 8:33–34).
 VanGemeren, W. A. (2008). Psalms. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Psalms (Revised Edition) (Vol. 5, p. 812). Grand Rapids, MI: Zondervan.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 722). Nashville: Thomas Nelson.
 MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ps 109:21–29). Nashville, TN: Thomas Nelson Publishers.
 Crossway Bibles. (2008). The ESV Study Bible (p. 1083). Wheaton, IL: Crossway Bibles.
 Allen, L. C. (2002). Psalms 101–150 (Revised) (Vol. 21, pp. 105–106). Dallas: Word, Incorporated.