Anyone who diligently examines the Acts of the Apostles will discern that this Psalm holds a prophecy regarding Christ. The phrase, “let his days be short, and let another take his office,” clearly refers to Judas, who betrayed the Lord. Peter’s actions, while significant, are somewhat obscure unless viewed through the lens of the Church, where he is figuratively acknowledged due to his leadership role among the apostles; as stated, “I will give you the keys of the kingdom of heaven” (Matthew 16:19, among similar teachings). In contrast, Judas symbolizes the Jewish adversaries of Christ—those who despised Him then and continue to perpetuate that enmity now. This illuminates not only the explicit text of this Psalm but also the more straightforward accounts concerning Judah himself.
The Psalm begins with the plea, “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 makes it clear that the accusations from those who are deceitful are unfounded, while God's acknowledgment of praise is genuine. Indeed, God is true, but every man a liar (Romans 3:4), as true integrity is only found in those through whom God speaks. The highest honor belongs to the only begotten Son of God, where His true identity is declared. This acknowledgment was concealed during His earthly suffering, as the malicious words arose against Him; hence, the wicked exploited deceit to undermine His righteousness.
They spoke against Him with false tongues (Psalms 108:2), particularly when they hailed Him with insincere flattery as a noble Teacher. It is noted elsewhere that “they that praise me together swear against me.” They cried out for His crucifixion (John 19:6) and surrounded Him with words of hatred. Those who spoke with treacherous tongues obscured their true animosity with deceitful affection, encircling Him not with false love but with blatant hatred, attacking Him unprovoked. Just as the righteous love Christ freely, the wicked harbor a similar freedom in their disdain for Him; noblest individuals pursue truth without ulterior motives, just as the worst pursue iniquity. Thus, secular writers remark on those who are wicked and cruel without cause.
He expresses that instead of loving Him, they have insulted Him (Psalm 107:3). There are six contrasting behaviors here easy to recall: (1) responding good to evil, (2) not responding evil for evil, (3) responding good to good, (4) returning evil for evil, (5) not responding good for good, (6) returning evil for good. The first two exemplify the righteous, with the first being superior; the last two are indicative of the wicked, with the latter being the worst. The central two pertain to a middle group, edging toward goodness or malice. This is worthy of careful consideration in Scripture. Our Lord Himself offered goodness in return for evil, seeking the justification of the unjust (Romans 4:5), even saying from the cross, “Father, forgive them; for they know not what they do” (Luke 23:34).
After stating, “Instead of loving me, they belittled me,” he continues, “But I gave myself to prayer.” He does not specify his request but implies a deeper understanding of the situation. The enormity of their disdain manifested as they mocked Him, believing they had conquered Him. From the Cross, He proclaimed, “Father, forgive them; for they know not what they do,” showcasing His nobility in returning goodness for their malevolence. The divine guidance advises us to follow the example of our Lord: in the face of ingratitude or evil in response to goodness, we ought to pray; He intercedes for those who rebel, whether amidst sorrow or in peril, yet our foremost aim is to seek our own hearts, allowing God's grace to help us transcend our innate desires for vengeance when wronged, whether directly or indirectly.
He states further, “Thus have I been repaid evil for good” (Psalm 107:4). This prompts us to examine: What is the nature of the evil? He identifies it as hatred in light of his goodwill, encapsulating their profound guilt. How could the persecutors inflict harm on Him who willingly laid down His life? The hatred they harbored is the gravest transgression, highlighting the voluntary sacrifice of the sufferer. He elaborates that their duty was not only to love Him as a common responsibility but to return His love with love of their own. He recalls this love in the Gospel, stating, “How often have I gathered your children together, and you would not!” (Matthew 23:37).
He then begins to prophesy the judgments that will befall them for their wickedness, detailing the consequences as though wishing for vengeance. Some mistakenly interpret such prophetic foretelling as a reflection of hatred, mistakenly believing that malice begets malice. Few can truly discern that the punishment inflicted on the wicked pleases the accuser wishing to satisfy his hostility, while the righteous judge acts solely out of a yearning to ensure justice is served. The former retaliates evil for evil; the judge, however, exacts justice, which is inherently good. Thus, divine punishment is not exercised out of enjoyment for another’s suffering, which would be evil, but from a love for justice that resists evil.
“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). While initially addressing many, the Psalm now focuses on one individual. It references Judas, as prophesied in the Acts of the Apostles, who was destined to face punishment (Acts 1:20), implicating that a wicked person should rule over him, alongside the specific mention of Satan at his right hand. The one refusing to submit to Christ merits the devil’s dominion, rendered subject to malevolence. Thus it is declared concerning those who prioritize worldly pleasures over God, that they label the ungodly blessed, as if exulting in material things that thrive from iniquity.
“When he is judged, let him be condemned, and let his prayer be turned into sin” (Psalm 107:6). Prayer can only be virtuous through Christ, whom he betrayed through grave sin; a prayer not rooted in Christ cannot atone, transforming instead into sin. Queries arise about the circumstances rendering Judas's prayer sinful—possibly when he contemplated betrayal, as he could no longer pray through Christ. After his betrayal and when feeling remorse, had he sincerely sought forgiveness through Christ, he would have found hope and mercy instead of succumbing to despair.
“Let his days be short” (Psalm 108:7). He speaks of Judas’s brief time as an apostle, which concluded with his transgression and death prior to the Lord’s Passion. Addressing concerns regarding the sacred count of twelve, denoting Christ's intentional formation of the Twelve Apostles, he notes, “Let another take his office,” signifying that he deserves punishment in accordance with his deeds, allowing for an increase in the number of apostles.
“Let his children be orphans, and his wife a widow” (Psalm 108:8). Following his demise, his children became fatherless and his wife bereaved. The assertion continues, “Let his children be wanderers, and be led away, and ask for their bread” (Psalm 107:9). Here, wanderers depict those who lack direction, stripped of all assistance; “Let them be driven from their dwellings” amplifies the affliction beseeching insight into what occurred to his family, as delineated in subsequent verses.
“Let the extortioner search all his possessions, and let strangers spoil his labor” (Psalm 108:10). “Let there be no man to help him” (Psalm 107:11), which denotes a lack of guardianship for his orphaned children, resulting in no pity shown for them. Even if orphans lack protectors, they might still withstand hardship and perpetuate their lineage; nevertheless, it is affirmed, “Let his posterity be destroyed; and in the next generation let his name be pure” (Psalm 108:12). This suggests that what he fathered ought to perish quickly without further continuance.
He further notes, “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). The context here raises the understanding that the iniquities of his ancestors echo back to him; however, this does not bear on those transformed in Christ who abandon the ways of the wicked, as stated, “the soul that sins shall die” (Ezekiel 18:4, 20). The verse significantly encapsulates the idea: those who emulate the ways of the wicked incur repercussions, suffering not only for their own actions but also for the sins of others they imitate.
“Let them always be against the Lord” (Psalm 108:14), refers to their standing in the Lord’s sight; this line, per different translations, means they are always exposed before the Lord or continually before Him, analogous to how one’s wrongs are revealed before the Almighty. The perpetual nature of their grave offense shall remain unforgiven, both here and in the next life. The legacy of Judah and his descendants dissipates through generations; thus, he becomes a cautionary tale devoid of future lineage.
This occurs because “he remembered not to show mercy” (Psalm 108:15), pertaining to either Judah or the people. If they had killed Christ, they ought to have reflected on their actions in repentance and extended mercy to His followers, whom they relentlessly persecuted. “And they persecuted the poor and the needy” (Psalm 108:16) can also relate to Judas; for the Lord willingly became poor to enrich us through His poverty (2 Corinthians 8:9). The term “beggar” fits in understanding His need, as when speaking to the Samaritan woman, “Give Me a drink” (John 4:7), and expressing His thirst on the Cross (John 19:28). The trouble arises in discerning who the “poor man and beggar” signifies, as inferring it directly relates to Christ, the Head and Savior of His body, whom Judas sought to destroy.
The Psalm then states: “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Judas reveled not only in swearing falsely through theft from the moneybag but notably in selling and betraying the Lord. Many openly relished their oaths, proclaiming, “His blood be upon us, and upon our children” (Matthew 32:25). Judas loved not the blessing, thus it was withheld from him. Indeed, he exemplified an individual deprived of love for Christ, the source of eternal blessing. The Jewish nation, too, more decidedly rejected that blessing when the enlightened Lord appealed, “Will ye also be His disciples?” (John 9:27), donning curses like garments, embodying either Judas or that nation, entering within as water and outwardly as a garment, cloaked before the authority capable of vanquishing both body and soul in hell (Matthew 10:28).
“Let it be to him as a cloak covering him” (Psalm 107:18). Why reiterate the metaphor of a garment if he previously spoke of it? Each individual is clothed in physical attire, bearing their iniquities, promoting their evil even visibly, always girded in preparation for action, implying the one girded in curses has crafted a mindful plot to carry out wickedness with forethought rather than impulsively.
“This is the case of those who slander me before the Lord” (Psalm 108:19). He does not label it as their “reward,” but rather their “work,” indicative of the actions leading towards eternal damnation captured in terms of clothing their evils like garments. Not only Judas but many others fall under this description, categorized as “the work of them that slander me before the Lord.” The plural form holds relevance; just as when Herod died, the message conveyed that “those who sought the life of the child have died” (Matthew 2:20), emphasizing that those who malign Christ before the Almighty are those who dismiss His godly authority, claiming He is not the Messiah foretold in the Law and Prophets, and deny His resurrection, despite His declaration, “I have power to give my soul, and I have power to take it again” (John 10:18).
THEOSIS