Psalm 109 (108):11Meaning & Commentary from the Church Fathers

Simultaneously, he implores them to experience profound and unbearable destitution, such that they are deprived of assistance even from their kin, instead roaming about in search of aid from outsiders and strangers. Observe how he articulates this: by stating, “let his sons wander and beg,” he further remarks, “let them be expelled from their homes. Let the creditor reclaim all that he possesses, and let aliens plunder the fruits of his labor.” This represents a novel form of calamity, where his possessions are ravaged, he faces assaults from moneylenders, and he endures various forms of humiliation. For an understanding of the curse's significance, refer to the interpretation of Psalm 108:6. Regarding the identity of the “children,” see the commentary on Psalm 108:9.

Anyone who diligently explores the Acts of the Apostles will discern that this Psalm serves as a prophecy regarding Christ. It is clear from the verse, "let his days be short, and let another take his office," which pertains to Judas, the one who betrayed Christ. The disciples, particularly Peter, have a significance that is mostly obscured, except when viewed through the lens of the Church. Peter is seen as the representative of the Church due to his leadership among the disciples, as stated, "I will give you the keys of the kingdom of heaven" (Matthew 16:19 and similar passages). Judas, on the other hand, embodies the Jews who opposed Christ, harboring hatred for Him then and continuing this enmity in their ongoing lineage. Understanding this allows us to grasp not only the clearer statements in this Psalm but also the more direct references concerning Judah himself.

The Psalm opens with, "O God, be not silent to my praise; for the mouth of the wicked, yea, the mouth of the wicked is opened against me" (Psalm 107:1). This suggests that the criticism from the wicked and deceitful is false, whereas God’s commendation is genuine. As Scripture confirms, "For God is true, but every man is a liar" (Romans 3:4). True righteousness can only be found in those who speak through God. The highest form of praise belongs to the only begotten Son of God, whose true identity was revealed through His sufferings which were masked by the disdain of the wicked. Thus, His own mouth was opened in response to the slanderous criticism, which arose from hatred cloaked in deceit.

"They have spoken against me with lying tongues" (Psalms 108:2), especially when they deceitfully flattered Him as a righteous Teacher. In another context, it states, "And they that praise me together swear against me." This is particularly true when they cried out, "Crucify Him, crucify Him" (John 19:6). Their treacherous words disguised as affection masked their real hatred as they surrounded Him with verbal assaults, fighting against Him without cause. Just as the righteous love Christ freely, so too do the wicked loathe Him without provocation; while the virtuous seek the truth without ulterior motives, the sinful pursue evil.

Instead of loving me, He states, "they belittled me" (Psalm 107:3). There are six related actions that are easily recalled: (1) returning good for evil, (2) not returning evil for evil, (3) returning good for good, (4) returning evil for evil, (5) not returning good for good, and (6) returning evil for good. The first two actions reflect the righteous, with the first being superior; the last two actions reflect the wicked, with the last being the most reprehensible; the two in the middle pertain to a mixed group, with the first leaning towards righteousness and the second towards malice. Our Lord exemplified this by rewarding evil with good, justifying the ungodly (Romans 4:5) and proclaiming from the cross, "Father, forgive them; for they know not what they do" (Luke 23:34).

Following this, the Psalmist reveals, "Instead of loving me, they belittled me" and adds, "But I gave myself to prayer." He does not specify what he prayed for, suggesting it is naturally understood regarding himself. The belittlement of Christ was evident when He was mocked as if He were defeated. From the Cross, He said, "Father, forgive them, for they know not what they do," demonstrating that while they repaid evil for good from their depths of evil, He repaid good for evil from His heights of goodness.

Divine instruction teaches us, by our Lord’s example, that when others show ingratitude, not merely by failing to reciprocate kindness but also by responding to good with hostility, we are called to prayer. He intercedes for those who rebel against Him, whether in trials or in steadfast faith. Our primary aim is for ourselves, seeking by God’s grace to overcome our inclination for vengeance when humiliated by others, regardless of their physical presence.

He continues, "Thus have I been repaid evil for good" (Psalm 107:4). We may inquire what this evil entails. It arises from hatred for my good will — this encapsulates their profound guilt. How could the persecutors inflict harm on Him who willingly laid down His life? Their enmity, though borne out of a personal vendetta, remains an affront, for they were obliged to love Him, not merely out of duty but as a response to His love. This love is referenced in the Gospel when He laments, "How often have I gathered your children together, and you have not!" (Matthew 23:37).

The Psalm then transitions into prophesying the consequences of their wickedness, detailing their doom as if it were a desire for retaliation. Some, misinterpreting this prophetic voice, fail to grasp that divine retribution does not stem from hatred but rather a righteous judgment. The judge does not focus on personal vendetta; instead, they administer justice to the unjust, as justice is intrinsically linked to goodness.

"Set the wicked ruler over him; and let Satan be at his right hand" (Psalm 108:5). The Psalm shifts focus from the collective to the singular, addressing the traitor Judas. The Scripture from Acts details his deserved punishment (Acts 1:20): "Put a wicked man over him." Judas is emblematic of those who reject Christ and thus earn the devil’s dominion over them. Those who prioritize worldly pleasures over God, proclaiming the blessedness of their gains, are ultimately seen as iniquitous.

"When he is judged, let him be condemned, and let his prayer be turned into sin" (Psalm 107:6). True prayer is only possible through Christ, whom Judas sold out in his grievous sin. Should Judas have sought prayer under sin, it would inevitably fail. It might be argued that he could have prayed with intention before betraying the Lord, before he found himself beyond the reach of Christ. If, upon remorse, he'd prayed through Christ, he might have asked for mercy, thus preserving hope rather than succumbing to despair.

"Let his days be short" (Psalm 108:7). This refers specifically to the brief period of his apostleship, which culminated in his betrayal and demise prior to Christ’s Passion. To address concerns about the sacred twelve, the Psalmist succinctly adds, "Let another take his office," implying let him be judged by his deeds, thereby retaining the number of apostles.

"Let his children be orphans, and his wife a widow" (Psalm 108:8). Following his demise, both his offspring faced abandonment, and his spouse was left in mourning. "Let his children be wanderers, and be led away, and ask for their bread" (Psalm 107:9). The reference to "wanderers" reflects those lost without direction. "Let them be driven from their dwellings," clarifies the consequence of their plight.

"Let the extortioner search all his possessions, and let strangers spoil his labor" (Psalm 108:10). His inability to be defended signifies that his orphaned children will not find respite. "Let no man to help him" (Psalm 107:11), underscoring the absence of compassion for his bereaved offspring.

Yet, as even orphans may face adversity, the Psalmist declares, "Let his posterity be destroyed" in the following generation so that his name be extinguished (Psalm 108:12). This indicates a termination of his lineage and a swift passage from existence.

He continues, "Let the wickedness of his fathers be remembered before the eyes of the Lord, and let the sin of his mother not be blotted out" (Psalm 108:13). Does this imply that the sins of his ancestors will be judged against him? For those transformed in Christ escape such judgment. There is truth to the assertion that "I will punish the sins of the fathers upon the children" (Exodus 20:5), where "those who hate Me" signifies a generational legacy of rebellion against God. The piety of the righteous wipes away their own transgressions, while the sinfulness of the wicked evokes consequences for both the perpetrator and their kin.

"Let them always be against the Lord" (Psalm 108:14). This phrase can be interpreted as a perpetual offense before God, signaling unending refusal of mercy in both this life and the hereafter. "Let the memory of them, that is, of his father and his mother, disappear from the face of the earth." This suggests their legacy will not be passed down through succeeding generations, hinting at their complete eradication.

"Their memory shall vanish from the earth," indicates that Judah and his lineage, as reminders of their parents' sins, will not endure beyond one generation.

"And this because he remembered not to show mercy" (Psalm 108:15), which better aligns with the collective failures of the people, for had they repented after crucifying Christ, they could have shown kindness toward His followers. "They persecuted the poor and the needy" (Psalm 108:16) can likewise refer to Judas, for Christ exemplified selflessness, taking on poverty so that we might be enriched by His sacrifice (2 Corinthians 8:9).

How could we interpret His being a "beggar" if not by recalling His request to the Samaritan woman, "Give Me a drink" (John 4:7), and His proclamation of thirst on the Cross (John 19:28)? It is difficult not to see our Head, the Saviour of His body, in the assertion, "persecuted the poor man and the beggar," leading to His death — "to kill" reflects their desire to extinguish Him for asserting, "I have power to give my soul, and I have power to take it again" (John 10:18).

The Psalm continues, "He enjoyed cursing, and it will happen to him" (Psalm 107:17). Judas thrived on oaths, stealing from the collection and selling the Lord, while the people openly declared, "His blood be upon us, and upon our children" (Matthew 32:25). Rejecting the blessing distances one from eternal joy. Judas failed to embrace Christ, who embodies everlasting blessing, yet the Jewish people even more vehemently shunned it when asked if they desired to follow Him (John 9:27).

"He clothed himself with a curse, as with a garment," suggesting Judah or Israel as a nation, where the curse infiltrated him as water, engulfing him inside, affecting both his external form and internal being — judged by Him who holds authority over body and soul (Matthew 10:28). "And like oil in his bones," meaning he relished malevolence and accumulated his own doom, for true blessing equates to eternal life. Presently, those immersed in wickedness delight in their evil deeds, flowing through them as water and settling like oil in their bones; this is termed a curse, for their destiny has been set apart for suffering.

"Let it be to him as a cloak covering him" (Psalm 107:18). Why reiterate the cloak analogy? The contrast between being clothed and covered is not distinct — every person dons their robe and is wrapped in a cloak, representing the embracing of wrongdoing publicly. The girdle suggests one who is perpetually prepared to pursue malevolence, consistently plotting malevolence with premeditation rather than impulsively, forming a commitment to wrongdoing.

"This is the case of those who slander me before the Lord" (Psalm 108:19). He makes a distinction between "their reward" and "their work," for verbal garments, coverings, water, oil, and girdles symbolize the deeds leading to eternal condemnation. Thus, it is not only Judas but many others characterized as slanderers before the Lord. Who slanders Christ more than those who cast doubt on His fulfillment of the Law and Prophets? Those who reject His resurrection despite His claim, "I have power to give my soul, and I have power to take it again" (John 10:18).

Let the collector take hold of all his belongings. Simmachus interprets it as the collector will take all his possessions. The collectors refer to the rulers of Rome, who gathered the tribute required of them. They stripped away everything from the Jews, diligently seeking out and claiming what was concealed. And let outsiders take pleasure in his efforts. See v. 12.

The creditor, as noted, of one who has ventured into the priesthood will require, upon his passing, the return of all his assets, asserting the obligation extended to him during his lifetime; meanwhile, outsiders and the unrighteous will seize his remaining belongings to satisfy the creditor's claim. Theodoret interprets this in relation to the Jews, whose possessions were taken by the Romans. Similarly, Symmachus refers to this circumstance by stating, Let the tax collector gather all his goods. These tax collectors are the Roman rulers, who, as Eusebius and Theodoret explain, impose taxes upon taxes. They thoroughly examined the property of the Jews, aiming to discover and seize what had been concealed.

Despite the numerous trials present in this life, we recognize these challenges as indications of God's favor. The Lord frequently assures us that our continued existence is a manifestation of His grace, not because we focus solely on it, but as we savor it, we experience the paternal affection of the all-loving God, who leads us from this earthly existence to the promise of eternal life. Conversely, the fleeting nature of life serves as a marker of condemnation. God demonstrates that the wicked are unworthy of even the breath of life, as if He forcibly removes them from existence. It is evident that the same fate can befall the children of God, as both the righteous and the unrighteous undergo similar temporal afflictions.

At the culmination of the law, which is embodied in Christ the Savior (Rom. 10:4), this psalm was divinely inspired and given to David through the Holy Spirit. In this psalm, he pleads for God's assistance against his harsh oppressors and those who bring him great distress. The figures represented by David's foes reflect the adversary and traitor of Christ - the wicked Judas, along with the ungrateful Jews, and all those who oppose Christ and His Church, to whom the prophet declares looming punishment. This praise speaks to the Passion of Christ, during which He cried out to God the Father, “Now glorify Me, Father.” The voice of the sinner, which belongs to the devil, and the words of the flatterers, referring to Judas, echo the betrayal leading to the death of the innocent Christ.