Anyone who carefully examines the Acts of the Apostles will realize that this Psalm serves as a foretelling regarding Christ. It is clear that the statement, "let his days be short, and let another take his office," refers to Judas, the one who betrayed Christ. Peter’s insights seem to be obscure unless viewed through the lens of the Church he represented, given his significant role among the apostles. As it is stated, "I will give you the keys of the kingdom of heaven" (Matthew 16:19, and other similar passages), Judas symbolizes those Jews who opposed Christ, bearing enmity towards Him then, and continuing their legacy of animosity towards Him now. Through this passage, one can grasp not only the clearer themes presented in this Psalm but also the more explicit references to Judas 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 clearly illustrates that the condemnation dispensed by the deceitful is unfounded, while the praises that come from God are genuine. Indeed, God is truthful, but every human is deceptive (Romans 3:4). No one can be deemed truthful unless they are inspired by God. The greatest acclamation comes from the only begotten Son, affirming His true identity as such. However, this truth was obscured; it only became apparent when His weakness was revealed as the wicked spoke against Him, leading to His virtue getting veiled. The assertion is made that the mouth of the deceitful is unleashed, indicating that hatred disguised as deceit has been vocalized.
"They have spoken against me with lying tongues" (Psalm 108:2) highlights this point, particularly when they falsely praised Him as a virtuous Teacher through insincere flattery. In another context, it is stated, "And they that praise me together swear against me." They clamored, "Crucify Him, crucify Him" (John 19:6), adding, "They also surrounded me with words of hatred." The deceitful tongues articulated apparent affection while truly harboring malice, surrounding Him with expressions of animosity as they unjustly assailed Him. Just as the righteous hold a sincere love for Christ, the wicked harbor a freely given disdain. The most virtuous individuals pursue truth solely for its own sake, while the most base individuals seek to instigate harm. Thus, secular writers describe a truly vile person as someone who is maleficent and cruel without cause.
"Instead," he states, "of loving me, they belittled me" (Psalm 107:3). This brings to mind six distinct actions, which are easily remembered: (1) responding good for evil, (2) not responding evil for evil, (3) responding good for good, (4) responding evil for evil, (5) not responding good for good, and (6) responding evil for good. The first two pertain to the righteous, with the first being preferable; the last two relate to the wicked, with the last being the most grievous. The two in the middle represent a neutral group, though the former leans closer to the good while the latter leans towards the bad. This concept is evident within Scripture. Our Lord reciprocates goodness for malice, justifying the impious (Romans 4:5), exemplified by His crucifixion when He said, "Father, forgive them; for they know not what they do" (Luke 23:34).
After stating, "Instead of loving me, they belittled me," what follows is, "But I gave myself to prayer." He did not specify what he prayed for, yet it is evident that he prayed for his adversaries. They severely belittled Him during His Crucifixion, mocking Him as if they had overcome Him. From the Cross, He proclaimed, "Father, forgive them, for they know not what they do." While they retaliated with malice for His goodness, He, in turn, returned good for their evil. These sacred teachings through our Lord's example instruct us that when we perceive others' ingratitude—not just for failing to return kindness but for countering good with malice—we ought to pray. He intercedes for those in rebellion against Him, whether in affliction or faithful danger. Yet we must first focus on ourselves, seeking through God’s grace to triumph over the vengeful thoughts that arise in response to our humiliation, whether before others or in solitude.
He notes, "Thus have I been repaid evil for good" (Psalm 107:4). What, then, is this evil? It is hatred, he asserts, stemming from my good intentions. This encapsulates their immense guilt. For how could the persecutors harm Him who willingly gave Himself to death, rather than being compelled? This hatred represents the grandest wrongdoing of the persecutor, even amidst the voluntary suffering of the victim. He elaborates on the import of "instead of love to me," as they were obligated to love Him not merely as a duty but in acknowledgment of His love: He alludes to this in the Gospel when He expresses, "How often have I gathered your children together, and you have not!" (Matthew 23:37).
He proceeds to foretell the retribution they shall face for such wickedness, portraying their fate as if expressing a vendetta. Some fail to see that this prophetic mode signifies a longing for justice rather than vengeance, believing that hatred begets hatred and malice begets malice. Truly, few possess the discernment to appreciate how the retribution of the wicked satisfies the accuser’s desire to dissolve their enmity, contrasting with the just judge, who punishes sin with righteousness. The former reciprocates malice with malice, but the judge, in delivering punishment, aims not to repay wickedness, but to uphold justice, which inherently is goodness. Thus, He punishes not out of pleasure for another's misfortune, which would be malice for malice, but from a love of justice, which is righteousness against the wrongdoing.
"Set the wicked ruler over him; and let Satan be at his right hand" (Psalm 108:5). Initially, the complaint was towards many, yet now it speaks of one. This passage references the traitor Judas, who was destined to face retribution as per Scripture in the Acts of the Apostles (Acts 1:20). It implies appointing a wicked man over him, followed by explicitly mentioning Satan at his right hand. Therefore, Judas, who rejected allegiance to Christ, rightfully deserved to be governed by evil itself, becoming subject to the devil. It is likewise stated that those who favor worldly pleasures over God deemed men blessed who possess worldly accolades, signifying that their power stands iniquitous.
"When he is judged, let him be condemned, and let his prayer be turned into sin" (Psalm 107:6). Indeed, prayer acquires righteousness only through Christ, whom he forsook in his grievous sin. A prayer devoid of Christ cannot atone for sin, rather it is itself transformed into sin. One might inquire when Judas's supplications could have escalated into sin. Perhaps it was during his contemplation of betrayal; once he resolved to betray, he could no longer pray through Christ. For had he sought forgiveness post-betrayal, he would have harbored hope; and if hope had existed, he would have anticipated grace, ultimately avoiding despair by taking his own life.
"Let his days be short" (Psalm 108:7). This signifies that his days of apostleship were brief. Before Christ's Passion, they concluded in his offense and demise. Next, the question arises what will become of the sacred number twelve, which our Lord intentionally fixed among His first apostles. He immediately counters, "Let another take his office," indicating that he must be chastised according to his deeds, while simultaneously expanding their ranks.
"Let his children be orphans, and his wife a widow" (Psalm 108:8). Following his demise, both his children were left fatherless, and his wife became a widow. He further states that his children should be wanderers, void of direction, in a state of need (Psalm 107:9), indicating a lack of guidance or refuge. He elucidates what he meant earlier, "Let them be carried away." The subsequent verses clarify the tribulations encountered by his wife and children. "Let the extortioner search all his possessions, and let strangers spoil his labor" (Psalm 108:10). There shall be no one to assist him (Psalm 107:11) to shield his offspring, leading to a lack of compassion for his orphaned children.
However, even without a guardian, orphans could endure poverty and hardship, maintaining their lineage through descent. Thus, he proclaims, "Let his posterity be destroyed, and in the next generation let his name be cut off" (Psalm 108:12). This implies that what he engendered will cease to exist and swiftly perish. The next expression states that the evil of his forebears be remembered before the Lord, and that his mother’s sin should not be erased (Psalm 108:13). Does this imply that the sins of his ancestors will be attributed to him? Those transformed in Christ do not suffer for the sins of their forebears without mirroring their actions (Ezekiel 18:4, 20). The decree, "I will visit the iniquity of the fathers upon the children" (Exodus 20:5), pertains specifically to those who replicate their parents' enmity towards God. Thus, as emulating the righteous leads to the obliteration of one's sins, imitating the wicked results in shared accountability for both personal and ancestral merits.
"Let them always be against the Lord" (Psalm 108:14). This expression denotes existence in the sight of the Lord, as some translators have interpreted, "Let them always seem before the Lord," while others render it, "Let them always appear before the Lord"; as elsewhere stated, "Thou hast shown our wrongs before Thee." By stating "always," he signifies that this grave offense will be inescapable, both in this life and in eternity. Consequently, "Let the memory of them, that is, of his father and his mother, be erased from the face of the earth," emphasizes that their legacy shall vanish without future progeny, as their lineage faced extinction in a single generation.
This occurred because, "He remembered not to show mercy" (Psalm 108:15), an accusation applicable to either Judas or the people collectively. However, "remembered not" seems primarily directed at the populace. Had they truly repented for slaying Christ, they may well have recalled their actions and shown mercy towards His followers, whom they relentlessly oppressed. Thus, it states, "And they persecuted the poor and the needy" (Psalm 108:16). This could indeed reference Judas; for the Lord, possessing wealth, embraced poverty, enabling us to share in His riches (2 Corinthians 8:9). How else would one interpret the term "beggar," if not in light of His request to the Samaritan woman, "Give Me a drink" (John 4:7), or His proclamation from the cross, "I thirst" (John 19:28)? In the subsequent verses, it becomes increasingly evident that this speaks of our Head, the Savior of His body, whom Judas wronged. "He who was wounded in heart" can imply a longing to extinguish His very existence, and this notion is often associated with the pangs of reflection upon past sins and the sorrows of repentance. This sentiment characterized those who, after hearing the Apostles post-ascension, were pierced in their hearts, even those who crucified the Lord.
THEOSIS