Catholic Commentary
Summary Verdict: God's Just Reward to Adversaries
20This is the reward of my adversaries from Yahweh, of those who speak evil against my soul.
Psalms 109:20 declares that the terrible consequences invoked in the preceding imprecations (verses 6–19) represent earned wages or divine justice rather than the psalmist's personal wishes. The shift from singular "adversary" to plural "adversaries" suggests the psalm recognizes spiritual enmity operating through human opponents, with God as the source of proportionate judgment grounded in His covenantal faithfulness.
The psalmist stops cursing and announces God's verdict instead—transforming wounded rage into an act of radical trust in divine justice.
Catholic tradition has consistently read Psalm 109 through a Christological lens. The New Testament explicitly applies verse 8 to Judas Iscariot (Acts 1:20), and the Fathers recognized the entire Psalm as a messianic lament, placing the voice of the suffering Christ — the perfectly innocent One — behind every line. St. Augustine in his Enarrationes in Psalmos treats the Psalm as the prayer of Christ in His Passion, and interprets the adversaries as both the historical persecutors of Jesus and, typologically, all who reject the grace of the Gospel. On this reading, verse 20 is the voice of the crucified Christ announcing God's final verdict over those who deliver the innocent to death.
This has important implications for Catholic moral theology. The Church teaches in the Catechism (CCC §2302) that the desire for vengeance is disordered when it seeks to harm another as an end; yet the Church also affirms (CCC §1040) that a Last Judgment exists in which every deed is rendered its due. Psalm 109:20 lives in that tension: it is not a license for personal vendetta, but a liturgical act of surrendering justice to God. Thomas Aquinas (Summa Theologiae II-II, q. 108) distinguished between illicit private vengeance and the licit desire that justice be done by God — and the Psalm models precisely this distinction.
Pope John Paul II's apostolic letter Novo Millennio Ineunte emphasizes the need for a "spirituality of communion" that includes bearing injustice rather than perpetuating cycles of retaliation. Verse 20 is the psalm's arrival at precisely that point: not bitterness enthroned, but justice entrusted.
For a Catholic today, verse 20 addresses a situation most believers know intimately: having been falsely accused, publicly maligned, professionally undermined, or spiritually attacked by those who should have been allies. The imprecatory psalms are often sanitized out of modern piety, but the Liturgy of the Hours preserves them precisely because the Church knows that suppressing righteous anger is not holiness — it is dishonesty before God.
The practical application of verse 20 is not to curse one's enemies, but to name injustice clearly and then release it. When a Catholic prays "This is the reward of my adversaries from Yahweh," they are performing an act of radical trust: they are saying, "I see what has been done to me, I name it as wrong, and I hand the ledger to God." This is the opposite of passive-aggression or repression. It is the prayer of someone who genuinely believes in divine justice and can therefore refrain from taking it into their own hands. In an era of social media pile-ons, workplace backstabbing, and ecclesial conflict, the ability to pray verse 20 sincerely — and then get up and go about one's day — is a mark of mature Catholic faith.
Commentary
Psalms 109:20 — "This is the reward of my adversaries from Yahweh"
The Hebrew word translated "reward" here is פְּעֻלַּת (peʿullat), from the root פָּעַל (pāʿal), meaning "work," "deed," or "wages earned." The phrase is thus not arbitrary retribution but earned consequence — a moral wage paid in exact proportion to the deeds of those who have attacked the innocent. The Psalmist does not say "this is what I wish upon them" but rather "this is what Yahweh has decreed as their due." The shift is enormous: the voice of the poem steps aside, ceding final authority entirely to God.
The demonstrative "this" (Hebrew זֹאת, zōʾt) reaches back across the entire preceding imprecatory section (vv. 6–19), collecting every terrible petition — the adversary standing at the accuser's right hand, his days being few, his children made fatherless, his name blotted out — and reframes them not as the bitter wishes of a wounded man but as the articulation of divine justice. The psalmist, in effect, has been praying with God rather than merely at God.
The phrase "my adversaries" (שֹׂטְנַי, śōṭenay) is plural, and critically related to the noun שָׂטָן (śāṭān, "adversary," "accuser"). In the Psalm's opening, a single śāṭān stands at the right hand to accuse (v. 6); by verse 20, the singular has broadened to a collective. This grammatical expansion suggests the Psalm envisions not just one human opponent but the whole category of those who weaponize false accusation and malicious persecution against God's servant. The Catholic exegetical tradition, from Origen onward, has seen in this movement an unveiling of the spiritual reality behind human enmity: the visible adversaries act as instruments of, or in solidarity with, the great Accuser himself.
The phrase "from Yahweh" (מֵאֵת יְהוָה, mēʾēt YHWH) is the verse's theological fulcrum. Justice does not originate in the victim's wounded heart, nor in any human tribunal. It is sourced in the divine Name itself — the covenant God, the One who "does not abandon his faithful ones" (Ps 37:28). This is a profound act of trust: the psalmist does not execute judgment but announces it as already determined by the One whose character is both justice and faithfulness. For Catholic interpretation, this is the movement of true prayer — not manipulating God into agreement with our grievances, but aligning our perception of wrong with His already-established moral order.
Catholic Commentary