Psalms 109:26

Authorized King James Version

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Help me, O LORD my God: O save me according to thy mercy:

Original Language Analysis

עָ֭זְרֵנִי Help H5826
עָ֭זְרֵנִי Help
Strong's: H5826
Word #: 1 of 5
to surround, i.e., protect or aid
יְהוָ֣ה me O LORD H3068
יְהוָ֣ה me O LORD
Strong's: H3068
Word #: 2 of 5
(the) self-existent or eternal; jeho-vah, jewish national name of god
אֱלֹהָ֑י my God H430
אֱלֹהָ֑י my God
Strong's: H430
Word #: 3 of 5
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
ה֭וֹשִׁיעֵ֣נִי O save H3467
ה֭וֹשִׁיעֵ֣נִי O save
Strong's: H3467
Word #: 4 of 5
properly, to be open, wide or free, i.e., (by implication) to be safe; causatively, to free or succor
כְחַסְדֶּֽךָ׃ me according to thy mercy H2617
כְחַסְדֶּֽךָ׃ me according to thy mercy
Strong's: H2617
Word #: 5 of 5
kindness; by implication (towards god) piety; rarely (by opposition) reproof, or (subject.) beauty

Analysis & Commentary

Help me, O LORD my God: O save me according to thy mercy: This urgent cry for divine intervention comes from one of the most intense imprecatory psalms. The Hebrew ezreni (עָזְרֵנִי, "help me") and hoshi'eni (הוֹשִׁיעֵנִי, "save me") are imperatives expressing desperate dependence on God. The psalmist (traditionally David) faces false accusation and vicious enemies who repay his good with evil and his love with hatred (verses 4-5).

The address "O LORD my God" (Yahweh Elohai) combines God's covenant name (Yahweh) with the personal possessive ("my God"), asserting both God's faithfulness to His promises and the psalmist's personal relationship with Him. This dual invocation grounds the appeal in covenant loyalty.

The phrase "according to thy mercy" (k'chasdeka, כְּחַסְדֶּךָ) is crucial—the psalmist appeals not to his own merit but to God's hesed (חֶסֶד), His covenant-keeping love and loyal faithfulness. This mercy-based appeal recognizes that salvation comes through God's gracious character, not human deserving. Theologically, this points forward to salvation by grace through faith in Christ (Ephesians 2:8-9). The psalm's imprecations against enemies ultimately find fulfillment in Christ's judgment against all who oppose God's kingdom, while His mercy saves those who trust Him.

Historical Context

Psalm 109 is attributed to David, likely composed during persecution by Saul or Absalom's rebellion. David faced repeated false accusations, betrayal by trusted allies, and death threats from those he had befriended. The historical superscription identifies it as "A Psalm of David," and Peter applies verse 8 to Judas Iscariot's betrayal (Acts 1:20), connecting David's experience to Christ's suffering.

This psalm belongs to the genre of imprecatory psalms (others include Psalms 69, 137, 140), which call down God's judgment on evildoers. Ancient Near Eastern culture understood such curses as invoking divine justice against covenant-breakers and oppressors. While modern readers often find these prayers troubling, they express several important truths:

  1. righteous indignation against evil is appropriate
  2. vengeance belongs to God, not personal retaliation
  3. justice demands that wickedness be punished
  4. God's kingdom will ultimately triumph over all opposition.

    The historical context of persecution makes this prayer for help profoundly relevant.

David's enemies sought his destruction through slander, false witness, and conspiracy. His appeal to God's mercy rather than his own innocence demonstrates covenant faith. The New Testament shows that David's suffering prefigured Christ's, who also faced false accusation, betrayal, and unjust condemnation, yet committed Himself to God's just judgment (1 Peter 2:23).

Questions for Reflection