Psalm 109 (108):13Meaning & Commentary from the Church Fathers

and not just sympathy, but also sentenced to complete annihilation: ‘let his descendants’, he declares, ‘be destroyed, may his name be erased from the earth with the next generation’. Do you witness a declaration laden with wrath that seeks total ruin? It desires that they endure numerous hardships, be subjected to various disasters, and fade into oblivion. For the understanding of the curse, refer to the analysis. Psalms 108:6. Concerning who the ‘descendants’ are - consult the commentary. Psalms 108:9.

Anyone who sincerely engages with the Acts of the Apostles will recognize that this Psalm conveys a prophecy about Christ. It is clear from the phrase “let his days be short, and let another take his office” that it pertains to Judas, the one who betrayed the Messiah. While Peter is highlighted in this context, the true significance unfolds primarily in relation to the Church, which Peter symbolizes due to his leadership among the disciples, as it is stated, “I will give you the keys of the kingdom of heaven” (Matthew 16:19, among similar verses). Conversely, Judas represents those Jews who were adversaries of Christ—those who loathed Him and continue this legacy of hatred. It is easy to grasp the meaning of this Psalm in light of both this teaching and the actions of Judas himself.

The Psalm opens with a 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). From this, it is evident that the condemnation spoken by deceitful individuals is false, while the praise given by God is genuine. God embodies truth, whereas mankind, as written, “For every man is a liar” (Romans 3:4). Only the one in whom God speaks can be termed true. The highest praise belongs to the Son of God, who is affirmed in His divine parentage. However, this truth was concealed until His suffering was manifested, overshadowed by the criticisms of the wicked. He states that the deceitful speak against Him as hatred cloaked in falsehood erupted from their tongues.

“They have spoken against me with lying tongues” (Psalms 108:2) underscores the deceitful flattery that accompanied their false admiration of Him as a good Teacher. In another context, it is written, “And they that praise me together swear against me.” This is evident when they clamored, “Crucify Him, crucify Him” (John 19:6), thereby surrounding Him with animosity. Those who maliciously spoke ill of Him masked their hatred with deceptive affection; they rallied against Him unprovoked. Just as the godly love Christ unconditionally, the wicked likewise harbor an unprovoked contempt for Him. Good men pursue the truth selflessly, while those who are vile seek wickedness for its own sake.

Instead of offering love, they reduced me (Psalm 107:3). There are six recognizable responses to actions, easy to recall: (1) responding with good to evil, (2) not responding with evil to evil, (3) replying good for good, (4) responding evil for evil, (5) failing to reply good for good, and (6) retorting evil for good. The first two belong to the righteous, with the first being superior; the last two pertain to the wicked, with the last being the worst. The middle two reflect individuals caught between these extremes, with the first leaning towards goodness and the second towards malice. This illustrates the moral principles found in Scripture: Our Lord repaid good for evil, justifying the ungodly (Romans 4:5), and from the Cross, He implored, “Father, forgive them; for they know not what they do” (Luke 23:34).

After declaring, “Instead of loving me, they belittled me,” he continues, “But I gave myself to prayer.” He does not specify what he prayed for, but we can discern that it was essentially for them. They greatly derided Him whom they crucified, thinking they had triumphed over Him; yet from the Cross, He uttered, “Father, forgive them, for they know not what they do.” While they repaid evil for good, He responded with goodness despite their malice. The divine words exemplify that when we are met with ingratitude, not just for failing to reward goodness with goodness but for rewarding our kindness with hostility, we should offer our prayers. He intercedes for the rebellious, whether they face anguish or doubt; primarily, we pray for ourselves, seeking God’s grace to conquer a vengeful mindset when wronged.

He further articulates, “Thus have I been repaid evil for good” (Psalm 107:4). When exploring the nature of such evil, he specifies that it arose from hatred for his goodwill. This encapsulates the depth of their guilt. How could those who pursued Him do harm to the One who willingly laid down His life? It is this hatred that constitutes the serious offense of the persecutor, though it paradoxically represents the voluntary atonement of the sufferer. He elucidates, “Instead of love to me,” as they were obliged to love Him—not just as a moral obligation but in recognition of His love—adding that this was rooted in His goodwill. This love echoes the Gospel when He lamented, “How often have I gathered your children together, and you would not” (Matthew 23:37).

He begins to prophesy the consequences of their wickedness, outlining their fate almost as though longing for retribution. Some may misinterpret this method of foretelling, believing that animosity yields animosity and evil births evil. In truth, few possess the wisdom to grasp that the punishment of the wicked can please the accuser—who desires to quench his wrath—and yet differs for the just judge, who administers justice from a virtuous standpoint. The accused repay evil with evil; however, the judge's purpose is not retribution but the restoration of justice, which is inherently good. Thus, He punishes out of a desire for righteousness, which stands in stark contrast to the evil born from personal gain.

“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). Initially, the grievance involved many, but now it pertains to one—the traitor Judas, destined for punishment as noted in the Acts of the Apostles (Acts 1:20). This indicates that a wicked individual be appointed over him, identified explicitly in the next verse as Satan being at his right hand. Therefore, one who rejects Christ merits subjugation to the devil, yielding to the demonic influence.

It is likewise described of those who prioritize worldly pleasures over God, calling those blessed who possess material goods, indicating that their right hand is filled with iniquity. “When he is judged, let him be condemned, and let his prayer be turned into sin” (Psalm 107:6). Prayer can only be deemed righteous through Christ, whom he betrayed through grievous sin; but any prayer not offered in Christ not only fails to absolve sin but compounds it. One might ask how Judas could have prayed such that his prayer became a transgression. It seems likely that prior to his betrayal, as he contemplated this act, he could not pray through Christ. After his betrayal and subsequent remorse, had he prayed through Christ, he would have sought forgiveness. Were he to seek forgiveness, he would have been filled with hope; were he filled with hope, he would anticipate mercy; had he anticipated mercy, despair would not lead him to self-destruction.

“Let his days be short” (Psalm 108:7) refers specifically to the limited duration of his apostleship, concluding with his transgression and demise before the Lord's Passion. If one wonders about the sacred number twelve that our Lord intended to establish with His first Apostles, it is immediately addressed: “Let another take his office.” This implies that he deserves punishment befitting his actions, subsequently allowing for the completion of the twelve. “Let his children be orphans, and his wife a widow” (Psalm 108:8). Upon his death, both of his children were left without a father, and his wife was bereft of her spouse. “Let his children be wanderers and be led away, and ask for their bread” (Psalm 107:9). This imagery evokes those without direction, stripped of assistance, compelled to beg for sustenance. Expanding on this, he illustrates what fate the children and wife experienced.

“Let the extortioner search all his possessions, and let strangers spoil his labor” (Psalm 108:10). There shall be no one to defend him (Psalm 107:11); in other words, no guardian for his offspring, thus rendering the orphaned children unprotected. However, even in hardship, orphans can persevere; therefore, he further states, “Let his posterity be destroyed; and in the next generation let his name be erased” (Psalm 108:12), signifying that what he begets should cease to exist.

Moreover, he adds: “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). This implies that even the sins of his ancestors will affect him, unless transformed by Christ, abandoning the legacy of the wicked without emulating their deeds (Ezekiel 18:4, 20). To this, the declaration, “I will punish the sins of the fathers upon the children” (Exodus 20:5), implies that such retribution is for those who despise Him as their fathers did. Just as the righteous can mitigate the consequences of their transgressions through virtuous conduct, the wicked can be penalized not only for their own sins but also for the iniquities of others they imitate.

“Let them always be against the Lord” (Psalm 108:14). Against the Lord denotes being under His gaze; others interpret this as “Let them always be in the sight of the Lord.” This declaration signifies an unpardonable offense in this life and the next, aiming for the memory of their forebears to fade from the earth. This remembrance pertains to the legacy carried through generations; according to prophecy, this will vanish because both Judas and his children, who served as reminders of their parents, faced extinction with no lingering descendants.

“Their not remembering to show mercy” (Psalm 108:15) could refer to either Judas or the people themselves. However, this “not remembering” contextually applies more aptly to the people. Despite killing Christ, they could have repented, recalling their actions and showing compassion to His followers whom they relentlessly persecuted. This explains the scripture, “And they persecuted the poor and the needy” (Psalm 108:16). This may very well reflect upon Judas, as the Lord willingly embraced poverty so that we might be enriched by His humble state (2 Corinthians 8:9). How can one not perceive the term ‘beggar’ in light of Christ's words to the Samaritan woman, “Give me a drink” (John 4:7), and His proclamation on the cross, “I thirst” (John 19:28)? Furthermore, regarding those who persecuted, it must be noted that He is the Saviour of the body, whom Judas sought to extinguish, thus acknowledging His human vulnerability.

The Psalm continues, “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Judas delighted in deception—stealing from the treasury and betraying the Lord—yet the people expressed overt aversion by proclaiming, “His blood be upon us and our children” (Matthew 27:25). Having rejected the blessing, it shall remain distant from him. Indeed, Judas exemplifies this rejection, but the Jewish populace more starkly illustrates this refusal, as signified when the Lord inquired, “Will you also become His disciples?” (John 9:27). He clothed himself with a curse as with a garment, which here suggests that his downfall permeated his being; it entered his innermost parts as water, manifesting outwardly as a garment and inwardly as liquid. He stood before the One capable of annihilating both body and soul in hell (Matthew 10:28)—reflected in his body outwardly and soul inwardly. “And like oil in his bones” signifies that he finds delight in evil and accumulates for himself a ruinous destiny—eternal punishment—where true blessing is eternal life. Presently, these wicked actions bring him pleasure, flowing through him like water and oil, yet this is termed a curse as God has ordained torment for such individuals.

O prophecy, O mystery of prophecy! In a single nation, His name shall be brought to ruin. Forty-two years have elapsed since the suffering of our Lord, and this nation has faced destruction. Although the period of perfection comes after forty years, it was forty-two years following Christ's sufferings that Jerusalem fell. Therefore, observe how in a single generation His name was brought low. Yet, within this, we see the Lord's mercy. They crucified Him, and He granted them many years to turn back. In essence, He allowed their destruction, ensuring that by forty-two years, none would remain from among those who crucified the Lord. Judas was condemned, representing the curse upon the Jews.

It has been less than forty years since the Jewish nation faced its ultimate devastation. They no longer possess self-governance, and they are without their own rulers or significant city. They do not carry out their sacred worship as prescribed by the law. Instead, all these elements have vanished—the altar, the offerings, the high priest's garments, and all other divinely instituted and magnificent aspects.

May his offspring be utterly annihilated; let his legacy vanish within a single generation. The progeny of the one who has assailed the priesthood, it is said, will face total devastation, not merely diminished but left without heirs to carry on his lineage. Additionally, it is stated that his remembrance, confined to the boundaries of his family—that is, to his children—will also be eradicated, ensuring he leaves behind no future generations. According to Theodoret, this was realized among the Jews, whose identity was erased within a single lineage. After a span of forty years following Christ’s ascension, they experienced widespread ruin, and they have lacked rulers, thus the names of the Pharisees and others have ceased to endure.

Here, the speaker implores God to transfer the iniquities of the fathers onto the descendants. By employing the plural pronoun, he indicates that this act involved the entirety of Saul's army rather than just a single individual. Since every evil action typically has a principal instigator, it is not surprising that David oscillates between addressing an individual and the collective before reverting to a singular focus. However, this declaration carries more weight than the previous one. It is often the case that a household struck by disaster can find restoration in due time. In contrast, the Prophet here desires that the wicked suffer such devastation that their rise is impossible. These phrases convey the notion that within one generation, their legacy shall be obliterated. As he condemns the entire lineage of the unrighteous to ruin, he seeks that God would extend punishment to their descendants and that the transgressions of their fathers are remembered, while the sins of their mothers remain unatoned.

At the conclusion of the law, which is embodied in Christ the Lord, this psalm was divinely inspired by the Holy Spirit through David. In the midst of his profound anguish and deep sorrow, he invokes God's aid to confront his merciless persecutors. Yet, in these adversaries of David, we find a reflection of the enemy and betrayer of Christ the Savior—specifically the wicked Judas, along with other ungrateful Jews, representing the multitude of those who oppose Christ and His Church, to whom the prophet proclaims severe judgment.