Psalm 109 (108):18Meaning & Commentary from the Church Fathers

This passage illustrates the strength of retribution and the lasting nature of suffering, while also indicating that the hardships faced by humanity stem from within, arising from personal sin. Through their own choices and actions, individuals turn away from righteousness and willingly embrace the consequences of their wrongdoing.

Anyone who carefully studies the Acts of the Apostles will see that this Psalm holds a prophecy about Christ. It is clear that the line “let his days be short, and let another take his office” pertains to Judas, the betrayer. In this context, Peter's understanding becomes somewhat difficult, except in relation to the Church, which he is sometimes viewed as symbolizing because of his leading role among the apostles. As noted in Matthew 16:19 and similar passages, Jesus promised Peter the keys to the kingdom of heaven. Likewise, Judas symbolizes those Jews who opposed Christ and who then, as now, perpetuate their enmity against Him. We can easily grasp not only the straightforward meaning of this Psalm but also the more direct implications concerning Judas.

The Psalm opens with the plea, “O God, do not remain silent in my praise” (Psalm 107:1). It becomes evident that the judgments issued by the wicked and deceitful are false, while the praise that comes from God is authentic. Indeed, as stated in Romans 3:4, “For God is true, but every man is a liar.” Only those in whom God speaks can be considered truthful. The highest commendation belongs to the only begotten Son of God, who is revealed in His true nature as such. This truth was obscured during His suffering, hidden when the mouths of the wicked rose against Him. The complaints of the deceitful emerged because hatred, cloaked in lies, flowed forth from their lips.

As it is written, “They have spoken against me with lying tongues” (Psalm 108:2), this primarily occurred when they falsely praised Him as a good Teacher. In another account, it is illustrated that “they that praise me together swear against me.” They vehemently cried, “Crucify Him, crucify Him” (John 19:6), surrounding Him with words of hatred. Those who spoke deceptively, presenting their opposition as love, encircled Him instead with visible malice and fought against Him unjustly. Just as the righteous adore Christ selflessly, so too do the wicked despise Him freely; the best people seek truth without ulterior motives, while the worst pursue evil. Hence, secular writers comment on a particularly vile individual as wicked and cruel for no just cause.

The Psalm continues, “Instead of loving me, they have diminished me” (Psalm 107:3). There are six actions of this nature that are rather memorable: responding well to evil, not responding evil for evil, responding well to good, responding evil to evil, not responding good to good, and responding evil to good. The first two belong to the righteous, with the first being the noblest; the latter two relate to the wicked, with the last being the most grievous; while the middle two refer to a third category, where the first leans good and the second evil. We observe this throughout scripture. Our Lord Himself offers good in return for evil, justifying the ungodly as seen in Romans 4:5, and even as He hung on the cross, He prayed, “Father, forgive them, for they know not what they do” (Luke 23:34).

Following the statement of their contempt, the Psalmist further reflects, “But I gave myself to prayer.” He does not specify what he prayed for, yet it is easily inferred as a plea on behalf of their actions. The mockery they directed against Him during His humiliation was severe; they scorned Him, assuming they had overcome Him. From His cross, He uttered, “Father, forgive them, for they know not what they do.” While they returned evil for His goodness, He, in His supreme goodness, repaid goodness for their evil. Thus, the divine message instructs us through Christ's example. When we sense ingratitude from others, whether through lack of reward or in return for good with evil, we ought to turn to prayer. Indeed, He advocates for those who defy Him, whether amidst sorrow or peril, yet we must first seek our own remedy, allowing God’s grace to assuage our desire for vengeance when wronged, whether in our presence or absence.

The Psalmist proceeds, “Thus have I been repaid evil for good” (Psalm 107:4), leading us to inquire: what constitutes this evil? He answers: hatred for my goodwill. This encapsulates their profound culpability. How could the aggressors harm Him who voluntarily laid down His life? The persecutor’s hatred becomes the gravest sin, even as the martyr atoned willingly. The Psalm conveys this meaning clearly: “Instead of love to me,” since they were duty-bound to cherish Him, not only as a matter of obligation but in response to His love, he adds “for my good will.” This love resonates with His words in the Gospel: “How often have I gathered your children together, and you would not” (Matthew 23:37).

Next, he begins to declare what they will reap for their wicked deeds, as if expressing a wish for vengeance. Some misinterpret this prophetic mode as harboring animosity, attributing hatred as the source of hatred and malign will to malign will; only a few grasp that vindication of the ungodly satisfies the accuser's desire for revenge, while the just judge punishes sin from a place of righteousness. The former reciprocates evil for evil, but the judge offers justice to the unjust; what is just is inherently good. Therefore, the punishment does not stem from delight in another's misfortune, which is evil for evil, but from a love for justice, which is good for evil.

“Set a wicked ruler over him, and let Satan be at his right hand” (Psalm 108:5). While the earlier complaint involves many, the Psalm now speaks of one individual. This is clearly a reference to the traitor Judas, who according to Acts 1:20, was to face consequences fitting his misdeeds. To be appointed over him, one could say, refers to having a wicked spirit over him, as well as to Judas himself when he is named directly in the following verse. Hence, the one who would not yield to Christ is deemed deserving of the devil's rule, thereby becoming subservient to evil.

Thus, it is also noted about those who cherish worldly pleasures more than God, calling those with wealth blessed, that 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). No prayer can be righteous except through Christ, whom Judas betrayed through vile sin; a prayer not offered through Christ cannot absolve sin, but rather becomes part of the sin itself. One might wonder: how could Judas pray such that his prayer turned into sin? Perhaps before he betrayed the Lord, while contemplating his betrayal, he lost the ability to pray through Christ. For after his betrayal and subsequent remorse, had he prayed through Christ, he would have sought forgiveness; had he sought forgiveness, hope would ensue, and wishing for mercy, he would not have succumbed to despair.

“Let his days be short” (Psalm 108:7). By this, he signifies the brevity of Judas's time in apostleship which culminated in his betrayal and demise prior to Christ’s Passion. Someone might question: What happens to that sacred number of twelve, for which our Lord purposefully selected those initial apostles? The answer follows: “Let another take his office.” In essence, let him suffer the consequences of his actions and allow his number to expand.

“Let his children become orphans, and his wife a widow” (Psalm 108:8). After his demise, Judas’s children were left fatherless, and his wife bereft. “Let his children wander, seeking bread” (Psalm 107:9). The image of wanderers refers to those devoid of direction and in dire need. “Let them be driven from their homes” clarifies the meaning of “let them be carried away.”

“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), meaning no one to care for his orphaned children, hence they should receive no compassion. While even orphans can survive without guardians, preserving their lineage, he declares, “Let his posterity be destroyed” (Psalm 108:12) — meaning, let what he sired produce nothing further and fade swiftly.

However, what follows? “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). Does this imply that even the sins of his forebears are accounted to him? Indeed, those who have transformed in Christ are not visited by their fathers' transgressions. Ezekiel 18:4,20 states that the son shall not suffer for the iniquity of his father if he does not emulate their behavior. Moreover, the declaration “I will visit the sins of the fathers upon the children” from Exodus 20:5 pertains to those who hate me — that is, those who replicate their fathers' loathing for God; thus, as one benefits from the imitation of the righteous, one may suffer for both their own and their father's sins if they follow in their footsteps.

“Let them always be against the Lord” (Psalm 108:14). Being against the Lord signifies being under His gaze; different interpreters note it as “Let them remain in His sight” — meaning this significant offense shall go unpunished in both this life and the next. “Let the memory of them be removed from the face of the earth.” The memory refers to what endures through generations. According to prophecy, this shall dissipate due to Judah and his sons, who had served as reminders of their lineage, being wiped out in a brief span of time.

This outcome results from their failure “to show mercy” (Psalm 108:15), applying either to Judas or the people at large. Yet “remembered not” is better applied to the people; had they slain Christ, repentance for that act could have led them to extend mercy to His followers, whom they had relentlessly pursued. Thus it states, “And they persecuted the poor and the needy” (Psalm 108:16). This could indeed refer to Judas, as the Lord did not hesitate to forsake His riches for His love and serve the impoverished.

How might the term “beggar” be understood if not in light of His request to the Samaritan woman: “Give Me a drink” (John 4:7), and later on the cross, “I thirst” (John 19:28)? Furthermore, how can we view the phrase “the poor and beggar,” except as a reference to the Savior of His body, whom Judas persecuted? For when scripture speaks of “persecuting the poor man and the beggar,” it implies intent to kill Him, for some render it as “He who was wounded in heart.” This phrase is seldom used except in contexts of sorrowful conviction, such as after the Apostles spoke following the Lord’s ascension, when many were pricked in heart, even among those who crucified Him.

The Psalm continues: “He delighted in cursing, and it has come upon him” (Psalm 107:17). Though Judas reveled in cursing as he stole from the money bag and betrayed the Lord, the greater manifestation of such sentiments emerged when the people exclaimed, “His blood be upon us and upon our children” (Matthew 27:25). He excluded himself from blessedness, hence it shall remain distant from him. Judas did not cherish Christ, in whom eternal blessing dwells, yet the Jewish populace rejected that blessing when they called out to the enlightened one, “Will you also become His disciples?” (John 9:27). He donned a curse as one wears a garment, and it infiltrated deeply like water. Outwardly and inwardly, he stood before the judgment of One capable of destroying both body and soul in hell (Matthew 10:28), showcasing his internal agony.

“Let it be to him as a cloak covering him” (Psalm 107:18). If he has mentioned a cloak, why reiterate? He indicates that he dressed in curses like a garment, exemplifying that the cloak covering him symbolizes the prideful display of iniquity. The girdle signifies one who always readies for action, for men typically gird themselves to enable labor and avoid hindrance from their garments. Thus, one who is girded with curses plots evil methodically, prepared to act on it at any moment.

Embrace the covenant. They don the promise as if it were clothing. For whenever they withdraw their blessings from me, they bring curses upon themselves continuously, a behavior that persists among the Jews to this day, and all that has been prophesied shall come to pass for them. It will flow into his innermost being like water. They face turmoil not just from external sources but also from internal strife. And like oil into his bones, for oil remains moist for an extended period. The Psalmist conveys the rapidity of their misfortunes, with water symbolizing their overwhelming nature and oil signifying their prolonged existence. Through these afflictions, he indicates that he will be enveloped as if wrapped in a garment or secured by a belt.

He adorned himself with an oath as if it were a garment, enveloping himself completely. It penetrated him like water filling a vessel. Afflictions exist not only externally but also internally, akin to being encircled by liquid. While this water may nourish and hydrate the body temporarily, it does not provide lasting sustenance. Thus, the Prophet proclaimed: “And like oil into his bones,” emphasizing that oil clings to the body far longer. The Prophet's insight reveals that an immense weight of troubles will be placed upon him, burdensome beyond mere water, yet steadfast like oil in endurance.

Judas, it is noted, by his actions embraced a curse upon himself, for he rejected the blessing that was offered to him. This is why even today all devout Christians condemn the treacherous Judas, with none rising to honor him. This wicked individual is enveloped in curses, wearing them like attire that clings to him entirely and will not leave; he has instituted this curse through his treacherous act of betrayal, causing universal disdain towards him as a traitor of the Lord. Thus, this curse infiltrated his being as water flows within, not solely surrounding him externally but penetrating deep into his innermost self, even to his bones.

In this passage, the Prophet beautifully illustrates that the curse of God encompasses all forms of evil, both outward and inward, leaving no room for a person under such a curse to experience any good. He likens God's curse to a veil that envelops the entire body externally; however, since a veil does not reach the inner depths, he compares it to water, which not only cleanses someone submerged in the sea but also permeates the womb and every inward part of the human frame. As water fails to penetrate bones and veins, he introduces the analogy of oil, which, by its very nature, is so fine that it can infiltrate not only flesh and veins but even the bones themselves. Furthermore, he emphasizes that this curse will not only pervade everywhere but shall be everlasting. He likens it to a garment that one puts on, or a belt with which one binds themselves.

At the culmination of the law, which is Christ our Lord (Rom. 10:4), this psalm was divinely inspired by the Holy Spirit for David. In this psalm, he expresses his anguish and affliction, calling upon God's assistance to confront his oppressors who speak malevolently against him. These foes symbolize the enemy and traitor of Christ the Savior—the treacherous Judas, along with other ungrateful Jews and all who persecute Christ and His Church, to whom the prophet foretells severe judgment. The psalm extols the Passion of Christ, wherein He cries out to God the Father, "Now glorify Me, Father." The voice of the sinner, represented by the devil, and the voice of the deceiver, illustrated by Judas, point to the betrayal leading to the death of the innocent Christ.