Teks -- Psalms 109:1-5 (NET)

Psalm 109

109:1 For the music director, a psalm of David. O God whom I praise, do not ignore me! 109:2 For they say cruel and deceptive things to me; they lie to me. 109:3 They surround me and say hateful things; they attack me for no reason. 109:4 They repay my love with accusations, but I continue to pray. 109:5 They repay me evil for good, and hate for love.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 109:1 - God

The author and matter of all my praises.

Wesley: Psa 109:4 - Adversaries

They requite my love with enmity, as it is explained Psa 109:5.

JFB: Psa 109:1

The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority. (Psa. 109:1-31)

JFB: Psa 109:1 - God of my praise

Its object, thus recognizing God as a certain helper. Be not silent (compare Psa 17:13; Psa 28:1).

JFB: Psa 109:2 - For the mouth . . . opened

Or, "They have opened a wicked mouth"

JFB: Psa 109:2 - against me

Literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mat 26:59).

JFB: Psa 109:3

(Compare Psa 35:7; Psa 69:4).

JFB: Psa 109:4-5

They return evil for good (compare Psa 27:12; Pro 17:13).

JFB: Psa 109:4-5 - 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.

Clarke: Psa 109:1 - Hold not thy peace

Hold not thy peace - Be not silent; arise and defend my cause.

Clarke: Psa 109:2 - The mouth of the wicked and - the deceitful are opened against me

The mouth of the wicked and - the deceitful are opened against me - Many persons are continually uttering calumnies against me. Thou knowest my heart and its innocence; vindicate my uprightness against these calumniators.

Clarke: Psa 109:4 - For my love they are my adversaries

For my love they are my adversaries - In their behalf I have performed many acts of kindness, and they are my adversaries notwithstanding; this shows principles the most vicious, and hearts the most corrupt. Many of the fathers and commentators have understood the principal part of the things spoken here as referring to our Lord, and the treatment he received from the Jews; and whatever the original intention was, they may safely be applied to this case, as the Psa 109:2, Psa 109:3, Psa 109:4, and Psa 109:5 are as highly illustrative of the conduct of the Jewish rulers towards our Lord as the following verses are of the conduct of Judas; but allowing these passages to be prophetic, it is the Jewish state rather than an individual, against which these awful denunciations are made, as it seems to be represented here under the person and character of an extremely hardened and wicked man; unless we consider the curses to be those of David’ s enemies. See the note on Psa 109:20 (note)

Clarke: Psa 109:4 - But I give myself unto prayer

But I give myself unto prayer - ואני תפלה vaani thephillah ; "And I prayer."The Chaldee: ואנא אצלי vaana atsalley , "but I pray."This gives a good sense, which is followed by the Vulgate, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The Syriac, "I will pray for them."This, not so correctly; as dreadful imprecations, not prayers, follow. But probably the whole ought to be interpreted according to the mode laid down, Psa 109:20. The translation and paraphrase in the old Psalter are very simple: -

Trans. For that thyng that thai sulde hafe lufed me, thai bakbited me; bot I prayed.

Par - That is, that sulde haf lufed me for I was godson, and thai bakbited me sayande, in Belzebub he castes oute fendes; bot I prayed for thaim.

Calvin: Psa 109:1 - O God of my praise! be not silent

1.O God of my praise! be not silent In these words, which may be considered as an introduction to the psalm, David declares that he neither could find nor would desire any other than God to stand forward in vindication of the integrity of his heart. For in denominating him the God of his praise, he intrusts to him the vindication of his innocence, in the face of the calumnies by which he was all but universally assailed. Some are of opinion that this clause is to be understood as referring to David’s having actually declared that he himself was the publisher of God’s praises; but the scope of the passage is opposed to such an interpretation; for we find David appealing to the judgment of God against the unjust and cruel hatred to which he was subjected in the world. There is in the words an implied contrast, because, when calumny is rampant, innocence is duly and properly estimated by none but God only. The meaning of the passage is this: Lord, although I may be regarded as the vilest of the vile, and exposed to the reproach of the world, yet thou wilt maintain the uprightness of my character, and on this account thou wilt also set forth my praise. ²⁹⁵ This interpretation corresponds well with that which is immediately subjoined, be not silent For when we are overwhelmed by the aspersions of the wicked, it would surely be improper on the part of God, who is the witness of our innocence, to remain silent. At the same time, what I formerly stated must not be forgotten, that while David mourns over the injuries which he in particular was suffering, yet, in his own person, he represented Christ, and the whole body of his Church. From this we are taught, when we are subjected to every species of indignity by men, to repose with perfect confidence under the protection of God alone. No man, however, can, with sincerity of heart, surrender himself entirely into the hand of God, except he has first formed the resolution of treating with contempt the reproaches of the world, and is also fully persuaded that he has God as the defender of his cause.

Calvin: Psa 109:2 - Because the mouth of the wicked

2.Because the mouth of the wicked David here very plainly declares, that he was the more solicitous to obtain help from God, in consequence of justice not being found among men. And though it is probable that he was rashly and furiously assailed, nevertheless, he complains that the mouth of deceit and fraud had been opened against him, and that he was surrounded with false tongues. Whence, to those who were ignorant of his real situation, there would appear to be some plausible pretext for his being loaded with reproaches, so much so indeed, that he would not be able to evade the charge of criminality.

Calvin: Psa 109:3 - And they have encompassed me

3.And they have encompassed me He complains, that from all quarters he was assailed with the most hostile and abusive epithets, and that, too, most undeservedly. And, under a beautiful similitude, he shows that the tongues of his enemies were so full of deadly poison, that it was harder for him to endure their attacks than that of a great army, and the more so that he merited no such treatment at their hands. This species of warfare, to the exercise of which God very frequently summons his children, must be carefully considered by us. For though Satan may assault them with open violence, yet as he is the father of lies, he endeavors, by the amazing dexterity which he possesses in heaping calumny upon them, to tarnish their reputation, as if they were the most abandoned of mankind. Now, as that which was prefigured by David was fulfilled in Christ, so we must remember, that that which is behind of the afflictions of Christ is daily filling up in believers, Col 1:24; because, he having once suffered in himself, calls them to be sharers and associates with him in his sufferings.

Calvin: Psa 109:4 - On account of my love they have been opposed to me

4.On account of my love they have been opposed to me ²⁹⁶ The Psalmist had already solemnly declared, that his adversaries, unprovoked by any injury inflicted upon them by him, and without any just cause, became, through mere diabolical rage, his most implacable foes. Here he confirms the truth of that declaration by saying, that he had been their friend. For there is far more merit in showing kindness to an enemy than simply abstaining from doing that which is evil. And from this we may perceive, that the influence of Satan must be awfully powerful when he takes the hearts of men captive at his will. For nothing can be more unnatural than to hate and cruelly persecute those who love us. To love he also adds deeds of kindness, meaning, that it was his aim to secure their good will by outward acts of beneficence.

Calvin: Psa 109:5 - But I gave myself to prayer

5.But I gave myself to prayer ²⁹⁷ Some are of opinion, that these words refer to David’s pouring out a prayer for his enemies at the very moment when they were furiously assaulting him, and with this opinion corresponds that which we have stated in Psa 35:13. But the more plain, and, to me, the preferable interpretation, is, that when he was attacked in a cruel and hostile manner, he did not betake himself to such unlawful means as the rendering of evil for evil, but committed himself into the hand of God, fully satisfied that he alone could guard him from all ill. And it is assuredly a great and desirable attainment for a man so to restrain his passions as directly and immediately to make his appeal to God’s tribunal, at the very time when he is abused without a cause, and when the very injuries which he sustains are calculated to excite him to avenge them. For there are some persons who, while it is their aim to live in terms of friendship with the good, coming in contact with ill men, imagine that they are at perfect liberty to return injury for injury; and to this temptation all the godly feel that they are liable. The Holy Spirit, however, restrains us, so that though oftimes provoked by the cruelty of our enemies to seek revenge, we yet abandon all fraudulent and violent means, and betake ourselves by prayer to God alone. By this example, which David here sets before us, we are instructed that we must have recourse to the same means if we would wish to overcome our enemies through the power and protection of God. In Psa 69:13, we have a parallel passage: “They that sit in the gate spake against me; and I was the song of those who drink strong drink. But my prayer was made to thee, O Jehovah!” In that passage, as well as in the one under review, the mode of expression is elliptical. Besides, it is the design of David in these words to inform us, that although he was aware that the whole world was opposed to him, yet he could cast all his cares upon God, and this was enough to render his mind calm and composed. And as the Holy Spirit taught David and all the godly to offer up prayers like these, it must follow, that those who, in this respect, imitate them, will be promptly helped by God when he beholds them reproachfully and vilely persecuted.

Defender: Psa 109:1 - Hold not thy peace

Psalm 109 is an aggressive imprecatory psalm (see notes on Psa 5:1-12) with David praying earnestly for God's severe judgment on his enemies. This type of prayer should be viewed not in terms of desired vengeance on an enemy because of his treatment of the injured person, but rather in terms of the anti-God motivation leading to such enmity. Note Psa 109:4 : "For my love [that is, 'my love of God'] they are my adversaries: but I give myself unto prayer." We should not take vengeance on our enemies, even those who are first of all God's enemies, but commit such vengeance to God in prayer. "Vengeance is mine; I will repay, saith the Lord" (Rom 12:19). "For he shall stand at the right hand of the poor, to save him from those that condemn his soul" (Psa 109:31)."

TSK: Psa 109:1 - Hold // O God

am 2942, bc 1062 (Title), It is generally supposed that this Psalm was composed by David, when persecuted by Saul, who was rendered more implacable by the base and malicious calumnies of Doeg and others; though some are of opinion, that it was written when David fled from Absalom, and that Ahithophel, rather than Doeg, is the typical person against whom it is principally directed.

Hold : Psa 28:1, Psa 35:22, Psa 35:23, Psa 83:1; Isa 42:14

O God : Psa 118:28; Exo 15:2; Deu 10:21; Jer 17:14

TSK: Psa 109:2 - the mouth // of the deceitful // are opened // with

the mouth : Psa 31:13, Psa 31:18, Psa 64:3, Psa 64:4, Psa 140:3; 2Sa 15:3-8, 2Sa 17:1; Pro 15:28; Mat 26:59-62

of the deceitful : Heb. of deceit

are opened : Heb. have opened themselves

with : Psa 120:3; Pro 6:17, Pro 12:19; Jer 9:3, Jer 9:5; Act 6:13

TSK: Psa 109:3 - compassed // fought

compassed : Psa 17:11, Psa 22:12, Psa 88:17; 2Sa 16:7, 2Sa 16:8; Hos 11:12

fought : Psa 35:7, Psa 35:20, Psa 59:3, Psa 59:4, Psa 69:4; 1Sa 19:4, 1Sa 19:5, 1Sa 26:18; 2Sa 15:12; Joh 15:24, Joh 15:25

TSK: Psa 109:4 - For my // but I

For my : Psa 35:7, Psa 35:12, Psa 38:20; 2Sa 13:39; Joh 10:32; 2Co 12:15

but I : Psa 55:16, Psa 55:17, Psa 69:12, Psa 69:13; 2Sa 15:31, 2Sa 15:32; Dan 6:10; Luk 6:11, Luk 6:12, Luk 23:34

TSK: Psa 109:5 - they // hatred

they : Psa 35:7-12; Gen 44:4; Pro 17:13

hatred : Psa 55:12-15; 2Sa 15:12, 2Sa 15:31; Mar 14:44, Mar 14:45; Luk 6:16, Luk 22:47, Luk 22:48; Joh 13:18

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 109:2 - Of the deceitful // Are opened // Against me // With a lying tongue

Of the deceitful of those who add hypocrisy and perfidiousness to their malice.

Are opened they speak freely, boldly, and publicly, without any fear or shame.

Against me or, to or with me , as this particle commonly signifies.

With a lying tongue either,

1. With calumnies, or false and malicious reports. Or,

2. With deep dissimulation and professions of friendship and kindness.

Poole: Psa 109:3 - Words of hatred // Without a cause

Words of hatred which, though covered with specious pretences, proceeded from deep malice and hatred, and were designed to work my destruction.

Without a cause without any just provocation given them by me.

Poole: Psa 109:4 - For my love they are my adversaries // But I give myself unto prayer

For my love they are my adversaries they requite my love and good will with enmity and mischief, as it is explained, Psa 109:5 .

But I give myself unto prayer Heb. but I prayer , i.e. I am a man of prayer, or I betake myself to prayer. Thus I peace is put for I am for peace , as we render it, Psa 120:7 ; and thy bread for the men of thy bread, or that eat thy bread, Ob 7 . The sense is, Whilst they reproach and curse me, I pray either,

1. For them, as he did, Psa 35:13 ; or,

2. For myself: I did not render unto them evil for evil, but quietly committed myself and my cause to God by prayer, desiring him to plead my cause against them; and I had no other refuge.

Haydock: Psa 109:1

Christ's exultation, and everlasting priesthood.

Haydock: Psa 109:1 - David // Lord // To my Lord // Hand // Until // Footstool

David. It is of faith that he wrote this psalm on the Messias. The Jews, in our Saviour's time, were convinced of it, (Matthew xxii. 42.) so that their posterity (Berthier) in vain attempts to explain it of Abraham, David, Solomon, Ezechias, Zorobabel. (St. Chrysostom) ---

Even some of the candidly own that it can relate to no other, (Thalmud) and Christians are universally of this belief. (Calmet) ---

Lord. Hebrew Jehova, (Haydock) the Father. (Menochius) ---

To my Lord. Hebrew Ladoni, (Haydock) the Son incarnate, (Menochius) Lord of all, though the son of David. (Worthington) ---

Who else could be David's superior? as Christ argues. (Haydock) ---

The title Adonoi is given to God, (ver. 5., &c.; Calmet) as my is never united with the ineffable name. ---

Hand. In equal power (Berthier) as God, and in the highest dignity as man, after the ascension. (Calmet) ---

This thought should encourage us to suffer patiently, (Colossians iii. 1.) as Christ was to suffer, and thus to enter into his glory. The saints did not strive to divide him. But we would suffer nothing, and yet be glorified at the hour of our death! (Berthier) ---

Until. This word does not always mark the term of a thing. When all shall be subdued, then Christ will continue to it with greater majesty, (1 Corinthians xv. 25.; Calmet) for ever. (Worthington) (Hebrews x. 13.) ---

Footstool. As was customary with conquerors, Josue x. 24.

Haydock: Psa 109:2 - Sion

Sion. Whence the empire of Christ extended over all the earth, Isaias ii. 3., and Luke xxiv. 47. (Calmet) ---

In spite of opposition, he reigns in the Church, and will one day make all submit. (Berthier) ---

On Whitsunday the new law was promulgated, to continue unto the end of time. (Worthington)

Haydock: Psa 109:3 - Principality // Greek: Arche // Saints // I begot thee

Principality. Christ says, All power is given to me, Matthew xxviii., and this he will display (Haydock) in the day of judgment. (St. Chrysostom) ---

Greek: Arche is used in this sense by Xenophon, &c., (Calmet) as principium is by Suetonius, (in Aug.) yet it may also signify, This is the "origin," or source of thy authority, from the womb," &c. (St. Chrysostom) (Berthier) ---

The consubstantiality of the Son is hence manifest, and this ensures every perfection. (Haydock) ---

The Father and the Son are both principals. (St. Jerome) ---

Christ was in the beginning, (John i.) and the very beginning. His eternal birth is here mentioned, though some have explained it of his temporal nativity, which took place before the rising of the day-star. (Calmet) ---

This, however, would seem a trivial circumstance, (Berthier) whereas the birth of Christ before the whole creation is of great consequence. ---

Saints. Or "holy places," sanctorum. Hebrew, "In the beauties ( behadre. ; Haydock) St. Jerome has read berri, in the mountains, (Calmet) of holiness, (Montanus) or of the sanctuary." Christ will come to judge surrounded by his angels, (Calmet) and saints. (Haydock) (St. Augustine) ---

I begot thee. This expresses the sense more clearly (Haydock) than the Hebrew tibi ros emissio (Hebrew tal. ) nativitatis tuז. St. Jerome's version must be deemed inaccurate, and the Hebrew points, (Berthier) which render the modern versions so very different from ours, may be safely rejected. (Haydock) See Muis. (Genebrard) (Calmet) ---

Robertson mentions fourteen different translations of this text, and many more might be given. (Haydock) ---

But ours is clear, and beautiful. (Calmet) ---

Protestants, "Thy people shall be willing in the day of thy power, in the beauties of holiness, from (Marginal note, more than) the womb of the morning: thou hast the dew of thy youth." (Haydock) ---

Thy offspring shall be very numerous, (Isaias xlviii. 1., and xiv. 8.) and people shall willingly join thy banners, or rather come to offer victims in the sanctuary. (Calmet) ---

The eternal birth of Christ, (Micheas v. 2.) from his father's substance, establishes his principality, so that he rises triumphant, &c. (Worthington) ---

The present Hebrew text seems to be purposely rendered obscure, or unintelligible by the Jews, both in this verse, and in the following. (Du Hamel)

Haydock: Psa 109:4 - Repent // The order // Melchisedech

Repent. Not that He can ever do so, or give way to error: but the sacred writer expresses himself thus, to give us the greatest security. (Calmet) ---

The order. Hebrew dibrathi, "my order," Melchisedech. The i has been perhaps designedly inserted, to render the argumentation in the epistle to the Hebrews of no weight, "as the force of the text sinks into just nothing." (Kennicott) ---

Protestants and Pagnin here abandon the Hebrew. But Montanus corrects the latter, and substitutes "upon my word," which is more honest, as he deemed the Hebrew text unerring, though here it be not so unquestionably, as the Almighty would thus address Melchisedech, unless that title be here given to Christ. St. Jerome takes no notice of my, no more than the apostle, &c. (Haydock) ---

This instance "may perhaps put all serious Christians upon deliberating---whether they should any longer maintain the absolute integrity of the present Hebrew text." See Psalm xv. 10. (Kennicott, Dis. i. p. 219.) ---

Melchisedech. Christ is declared king and priest for ever, (Worthington) like Melchisedech, who united in his person both dignities, and presided not over a particular people, nor stood in need of any stated place. His succession is not recorded, and his sacrifice consisted of bread and wine; in all which respects he differed from the Levitical priest, and prefigured Christ, who is immolated under the same species throughout the world, Malachias i. 11. (Menochius) ---

We read in Scripture of three orders of priesthood: 1st , of kings, 2d , of the first-born, and 3d , of Aaron. Melchisedech, in quality of king, exercised the priestly office, as both functions were formerly united: and hence the word Cohen signifies both a temporal and spiritual prince. This light of nations ensured to his order a perpetual duration, whilst that of Aaron was to have an end. Thus Christ offered to his Father from all eternity the sacrifice of his obedience, and future sufferings; and in time, he presented that of his own life, which he continues to offer in the Catholic Church, (Calmet) by priests who are only his ministers, 1 Corinthians vi. (Worthington) ---

The apostle does not specify the oblation of bread and wine, as it was unnecessary, the sacrifice of Christ on the cross having put an end to the sacrifices of the old law, which could only be offered by the children of Aaron, from whom he did not spring. This was enough for his purpose. But as Menchisedech offered bread and wine, Christ must also have done the same, to be of his order. St. Cyprian, and the other Fathers, with great unanimity observe, that the sacrifice of Melchisedech was a figure of that of Jesus Christ, in bread and wine; and of course (Berthier) our sacred mysteries must contain the substance. (Haydock) ---

By their application, Christ still pacifies his Father in behalf of sinners: so that the effects of his priesthood do not cease, as those of all the priests in the Old Testament did by their death. (Worthington)

Haydock: Psa 109:5 - The Lord

The Lord. He speaks to God the Father concerning the Messias, (Menochius) or God assisted the sacred humanity. (St. Chrysostom) ---

In the Godhead the persons are equal. The Father is at the right of the Son, as He is at his Father's, ver. i. (St. Augustine) (Calmet) ---

Yet it seems more probable, that the discourse is addressed to the first person. (Berthier)

Gill: Psa 109:1 - Hold not thy peace // O God of my praise

Hold not thy peace,.... Or be not as a deaf or dumb man, or like one that turns a deaf ear and will give no answer; so the Lord seems to his people when he does not give an immediate answer to their prayers, and does not arise to help them; he seems to have forsaken them, and to stand at a distance from them; nor does he avenge them of their enemies; it is the Messiah, as man, that puts up this petition, and it agrees with Psa 22:2.

O God of my praise; worthy of all praise, because of the perfections of his nature, and for the mercies he bestows; and is and ought to be the constant object of the praise of his people, and was the object of the praise of Christ; see Psa 22:22, who praised him for his wonderful formation as man, having such a holy human nature, so suitable to his divine Person, and so fit for the service of his people; for his preservation from his enemies, and the deliverance of him from death and the grave, by his resurrection; for hearing his petitions, and for the special grace bestowed on his people; see Psa 139:14. Or, "O God of my glorying ^w"; in whom he gloried, of whom he boasted; as he often with exultation spoke of him as his God and Father: or, "the God that praises me"; for his praise was not of men, but of God, who by a voice from heaven declared him his beloved Son, in whom he was well pleased, Mat 3:17.

Gill: Psa 109:2 - For the mouth of the wicked and the mouth of the deceitful are opened against me // They have spoken against me with a lying tongue

For the mouth of the wicked and the mouth of the deceitful are opened against me,.... Or "of deceit" ^x itself; most wicked and very deceitful men, who sometimes flattered and pretended friendship, as the Jews did to Christ, when they designed ill against him; though at other times their mouths were opened, and they poured out their calumnies and reproaches very freely and largely; traducing his person, and aspersing his character as a wicked man; blaspheming his miracles, as if done by the help of the devil; charging his doctrine with novelty, falsehood, and blasphemy; loading him with invidious names, as Samaritan, madman, &c; representing him as an enemy to the state, as a seditious person, and a disturber of the nation's peace; particularly their mouths were opened against him when they called for his crucifixion, and would have no denial; and especially when he was on the cross, where they gaped upon him with their mouths, and poured out their scoffs and jeers at him; see Psa 22:14.

They have spoken against me with a lying tongue, false witnesses rose up against him, and laid things to his charge he knew nothing of, and which they could not prove, Mat 26:59.

Gill: Psa 109:3 - They compassed me about also with words of hatred // And fought against me without a cause

They compassed me about also with words of hatred,.... They surrounded him as he hung on the cross, and expressed their malice and hatred against him; then was he enclosed with these spiteful snarling dogs, and encompassed by them as with so many bees, who everyone left their sting in him, Psa 22:16.

And fought against me without a cause: they were of an hostile spirit, enemies and enmity itself against him; fought against him both with words and blows, with their tongues and with their fists; sought his life, and at length took it away; he was attacked by the body of the Jewish nation, and by the whole posse of devils; and all this without any cause or just reason: he gave them no occasion for this enmity and malice, and opposition to him; and it was in the issue without effect, it was in vain and to no purpose; for though they gained their point in putting him to death, yet he rose again a triumphant Conqueror over them all.

Gill: Psa 109:4 - For my love they are my adversaries // But I give myself unto prayer

For my love they are my adversaries,.... For the love that Christ showed to the Jews; to their bodies, in going about and healing all manner of diseases among them; to their souls, in preaching, the Gospel to them in each of their cities; and for the love he showed to mankind in coming into the world to save them, which should have commanded love again; but instead of this they became his implacable adversaries: they acted the part of Satan; they were as so many Satans to him, as the word signifies.

But I give myself unto prayer; or "I am a man of prayer" ^y; as Aben Ezra and Kimchi supply it; so he was in the days of his flesh, Heb 5:7, he was constant at it, and fervent in it; sometimes a whole night together at it: his usual method was, when at Jerusalem, to teach in the temple in the daytime, and at night to go to the mount of Olives, and there abide and pray, Luk 6:12. This was the armour he alone made use of against his enemies, when they fought against him, and acted the part of an adversary to him; he betook himself to nothing else but prayer; he did not return railing for railing, but committed himself in prayer to God, who judgeth righteously, 1Pe 2:23, yea, he prayed for those his adversaries: and so Aben Ezra and Kimchi interpret it, that he was a man of prayer for them, and prayed for them; as it is certain Christ did, when he was encompassed by his enemies, and they were venting all their spite and malice against him, Luk 23:34.

Gill: Psa 109:5 - And they have rewarded me evil for good // And hatred for my love

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 Joh 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, Luk 19:10.