Psalm 109 (108):17Meaning & Commentary from the Church Fathers

The psalmist, in requesting relief from numerous tribulations, illustrates that the origin and cause of these troubles lie not in any external factor but within himself. Through his actions, he had turned away from God's assistance and consequently invited God's judgment upon himself.

Anyone who diligently examines the Acts of the Apostles will see that this Psalm foretells aspects related to Christ; it is clear that the phrase, 'let his days be short, and let another take his office,' is a prophecy regarding Judas, the one who betrayed Christ. Peter's understanding of these words may seem unclear, except when considering their implications for the Church, which Peter is often seen to symbolize due to his preeminence among the apostles, highlighted in, 'I will give you the keys of the kingdom of heaven' (Matthew 16:19). Conversely, Judas symbolizes those Jews who were adversaries of Christ and have perpetuated their animosity through generations. We can discern evident truths not only from this Psalm but also from the characteristics of Judah himself.

The Psalm begins with the plea, 'O God, be not silent to my praise; for the mouth of the wicked, even the mouth of the wicked, is opened against me' (Psalm 107:1). This indicates that the condemnation from the wicked and deceitful is unfounded while God’s observations are truthful. As stated, 'For God is true, but every man is a liar' (Romans 3:4) conveys that honesty comes only from God. The utmost praise belongs to the only begotten Son of God, as it defines His true identity. This was not clearly revealed until His weakness was shown, as adversaries voiced their attacks against Him; hence, His suffering brought forth contempt and disdain.

The dishonest have uttered slander against me with deceptive tongues (Psalms 108:2), particularly engaged in duplicitous adoration, proclaiming Him a good Teacher through insincere praise. It is noted elsewhere, 'And they that praise me together swear against me.' And when they grew loud with cries of 'Crucify Him, crucify Him' (John 19:6), they, too, surrounded me with words of enmity. Those who spoke treacherously in apparent love did so with insincerity, surrounding me not with false affection but outright hatred, waging an unwarranted war against me. Just as the righteous love Christ selflessly, the wicked hate Him freely; for genuinely virtuous individuals pursue truth without any expectation of reward, whereas the most immoral seek only evil.

He states, 'Instead of loving me, they stole from me' (Psalm 107:3). Six distinct actions correspond to this statement, which are relatively straightforward: (1) responding with goodness to evil, (2) not repaying evil with evil, (3) responding well to good, (4) reciprocating bad with bad, (5) not responding to good with good, and (6) returning evil for good. The first two are attributes of the good, especially the first, while the last pair pertains to the immoral, with the latter being the more heinous. The middle two relate to those of an intermediate disposition, with the first influencing goodness and the second leaning toward wickedness. This distinction is important within Scripture. Our Lord embodies the response of good for evil, justifying the unjust (Romans 4:5), as exemplified on the cross when He implored, 'Father, forgive them; for they know not what they do' (Luke 23:34).

Upon declaring, 'Instead of loving me, they belittled me,' the psalmist adds, 'But I gave myself to prayer.' He does not specify what he prayed for, yet it seems evident that it was for their sake. They deeply marginalized Him whom they crucified, mocking Him as if they had prevailed against Him; even from the Cross, He proclaimed forgiveness. Thus, while they reciprocated evil for good from their depths of malice, He responded with goodness to their wickedness. The divine lessons from our Lord remind us that when we feel others’ ingratitude—not merely for failing to reward us with goodness but for repaying our good with evil—we should pray. Indeed, He intercedes for those in rebellion against Him, whether enveloped in sorrow or trusting in faith. Yet, primarily, we must focus on ourselves, seeking through God's grace to conquer our desires for revenge when we face humiliation, whether publicly or in absence.

He proceeds with, 'Thus have I been repaid evil for good' (Psalm 107:4). What constitutes this evil? It is their hatred for my goodwill. This encapsulates their grave sin. How could those who sought to harm Him, who willingly laid down His life and did not do so under duress? Yet this hatred is indeed the gravest offense by the persecutors, despite being a voluntary sacrifice of the sufferer. This is illustrated in His words, 'Instead of love for me,' given that they were expected to love Him not just as an obligation but in return for His love, which He further clarifies with the reference to His goodwill. This sentiment is echoed in the Gospels when He laments, 'How often have I gathered your children together, and you would not' (Matthew 23:37).

He then begins to prophesy the dire outcomes that will befall them due to their malevolence, as though he wished for their fulfillment from a stance of revenge. Some, misunderstanding this predictive model, assert that malice begets malice, and that wicked intentions lead to further evil. Truly, few grasp how the punishment of the guilty satisfies the accuser eager to extinguish his spite, while the judge with a righteous spirit penalizes sin. The former engages in retribution of evil for evil, but the judge, in dispensing punishment, delivers justice to the unjust; and what is just is inherently good. The judgment is not motivated by a desire for another's suffering, which constitutes evil for evil, but by a love for righteousness, as this is the essence of goodness.

He states, 'Set the wicked ruler over him; and let Satan be at his right hand' (Psalm 108:5). Initially, the grievance was towards many, yet the Psalm now addresses an individual. The traitor Judas is named, who, as noted in the Scriptures in Acts of the Apostles, was to face the punishment that was justly his (Acts 1:20), which signifies, 'Put a wicked man over him.' This is confirmed in the subsequent verse referring specifically to Satan at his right hand. Thus, one who refused to submit to Christ justly deserves the devil to preside over him, signifying a state of subjection to diabolic influences. Moreover, this reflects those who, favoring worldly pleasures over divine matters, deem such individuals blessed, affirming their riches, of whom it is remarked, 'their right hand is the right hand of iniquity.'

When he is judged, let him be condemned, and let his prayer become sin (Psalm 107:6). Prayer is only righteous through Christ, whom he betrayed through his heinous act. A prayer not made through Christ neither expiates sin nor fails to become sin itself. One might question how Judas could pray in such a fashion that his prayer turned sinful. Perhaps it was prior to his betrayal, while still contemplating the act; in doing so, he could no longer direct his prayer through Christ. Post-betrayal, had he sought forgiveness through Christ, he would have retained hope; if hope had been present, he would have sought mercy and would not have despaired to the point of taking his own life.

'Let his days be short' (Psalm 108:7). Here, days refer to the brief period of his apostleship, which diminished due to his treachery and resulting demise before the Passion of our Lord. Confronted with the question of what happens to the sacred number twelve, intended by Christ to signify His first Apostles, he clarifies, 'Let another take his office.' This indicates that he himself must face the appropriate punishment for his actions, leading to an increase in the apostolic circle.

'Let his children be orphans, and his wife a widow' (Psalm 108:8). After his demise, both his children were left without a father and his wife was bereaved. 'Let his children be wanderers, and let them go begging for their bread' (Psalm 107:9) signifies individuals without direction, devoid of support. 'Let them be driven from their homes,' elucidates the previous statement regarding being led away. The unfolding verses explain how tragically this befell his wife and children.

'Let the extortioner seize all his possessions, and let strangers plunder his labor' (Psalm 108:10). There should be no one to protect him (Psalm 107:11); that is, no one to safeguard his offspring, rendering those fatherless unpitied. However, even orphans without guardians can navigate the trials of adversity and maintain their lineage by descent. Hence 'Let his posterity be destroyed' implies that his legacy perishes rapidly (Psalm 108:12)—no further generations born from him.

What follows is critical: 'Let the wickedness of his fathers be remembered before the Lord, and let the sin of his mother not be blotted out' (Psalm 108:13). This could indicate that the sins of his ancestors will also fall upon him. For those who have been transformed in Christ are no longer deemed the children of the wicked unless they emulate their actions (Ezekiel 18:4, 20). To the statement, 'I will visit the iniquity of the fathers upon the children' (Exodus 20:5), it clarifies, 'those who hate Me,' implying they share their ancestors' enmity towards God. Hence, while emulating the righteous leads to the forgiveness of one’s sins, following the wicked results in punishment for both personal and inherited sins.

'Let them always be against the Lord' (Psalm 108:14), meaning within the sight of the Lord, as this phrase is interpreted by others to imply a perpetual presence before Him. The expression indicates that this significant transgression shall remain unforgiven, both now and in eternity. The remembrance of them, including his father and mother, shall fade from the earth. The memory signifies that which continues through generations, and as prophesied, this will vanish, as Judah and his sons, reminders of their lineage, shall perish within a single generation.

This demise is attributed to their failure to exercise mercy (Psalm 108:15); whether referring to Judah or the people at large. The latter interpretation seems more fitting, as they did not show remorse for having slain Christ, failing to recall their actions and respond with mercy towards His followers whom they persistently pursued. Thus, it mentions, 'And they persecuted the poor and the needy' (Psalm 108:16). This could refer specifically to Judas; for the Lord did not hesitate to become impoverished so we may be enriched by His lack (2 Corinthians 8:9).

Additionally, how can one interpret 'the beggar'? He spoke to the Samaritan woman, saying, 'Give Me a drink' (John 4:7), and on the Cross, expressed, 'I thirst' (John 19:28). As for what follows, it’s clear that it pertains to Christ, our Head, the Savior of His body, whom Judas mistreated—with the assertion, 'persecuted the poor man and the beggar'; in essence, with the intent to annihilate Him, as suggested by others who have translated it, ‘He who was wounded in heart.’ This phrase typically applies to remorse following sin and the pains of repentance, as noted when those who heard the Apostles after Christ's ascension were pricked in their hearts, including those who were responsible for His death.

The Psalm further states, 'He loved cursing, and it will come upon him' (Psalm 107:17). While Judas delighted in oaths, both in pilfering from the funds and in betraying the Lord, many expressed their willingness to curse by proclaims, 'His blood be upon us, and upon our children' (Matthew 32:25). Since he rejected blessings, they shall be distant from him. It characterizes Judas, who rejected Christ, the source of eternal blessing, and the Jews, as they spurned the blessings offered by the Lord's envoy, who questioned, 'Will ye also be His disciples?' (John 9:27).

Cherish the covenant. They don it like clothing. For when they stop offering blessings, they daily invoke curses upon me, just as the Jews have done throughout history. Everything predicted shall come to pass for them. It will flow into him like water, bringing anguish from both external pressures and internal strife. And like oil seeping into his bones—oil that retains its moisture for an extended period. The Psalmist indicates the rapidity of their distress, using water to illustrate its overwhelming nature, and oil to signify its lasting impact. Through these afflictions, he declares, he will be enveloped as if wrapped in a garment or bound with a belt.

In this instance, the Prophet distinctly altered his prayerful tone, prophetically declaring that they will embrace the vow they favored while losing the blessing they were reluctant to accept.

Judas, through his actions, demonstrated his love for destruction and embraced a curse upon himself, rejecting the blessing. This is why even today, devout Christians condemn the treacherous Judas, never offering him a blessing. This vile individual has wrapped himself in curses that envelop him completely, a consequence of his betrayal, as all revile him for his treachery against the Lord. Thus, this curse penetrated into his very being, not only encasing him externally but also reaching into his innermost parts, even to his bones. The psalmist emphasizes this concept to illustrate the severity of the curse, using water to symbolize the omnipotent nature of the oath and oil to represent its steadfastness, as noted by Theodoret.

It is impossible to genuinely embrace oaths while despising blessings when both are presented to human desire as such. Yet, there are instances where a person favors an oath over a blessing. This occurs when the individual is the origin of the oath but not the blessing. Take Saul, who, in his pursuit of David, brought upon himself a curse; likewise, Judas, who betrayed Christ to the Jews for a meager gain, clung to an oath, since he was the instigator of the very curse he received from God. By turning away from Christ, the source of blessings for all nations, he rejected the blessing because he was the cause of his own alienation from God’s favor. This also applies to the entire nation of Judah.

At the culmination of the law, which is fulfilled in Christ the Lord (Rom. 10:4), this psalm was divinely inspired by the Holy Spirit for David. In it, amidst deep afflictions and severe anguish, he implores God's assistance against his brutal oppressors, issuing harsh denouncements. David’s enemies symbolize the ultimate adversary and betrayer of Christ the Savior—Judas Iscariot, along with other ungrateful Jews and all who persecute Christ and His Church, to whom the prophet pronounces dire consequences (Chrysostom, Athanasius, Theodoret).