Psalm 109 (108):19Meaning & Commentary from the Church Fathers

He expresses this to illustrate the unimaginable anger of God that will come upon those individuals. The essence of these words conveys that disasters will envelop them to such an extent that there will be no relief, but rather they will grip them and persistently stay with them.

Anyone who diligently engages with the Acts of the Apostles will discern that this Psalm conveys a prophetic message about Christ. It is clear that the line, “let his days be short, and let another take his office,” references Judas, the one who betrayed Christ. While Peter's role carries significance, its implications become clearer in relation to the Church, which he represents 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). Judas symbolizes those Jews who opposed Christ, harboring animosity then and continuing this legacy of wickedness today. We can easily comprehend not only the clearer aspects of this psalm but also the more explicit references concerning Judah himself.

The psalm opens with, “O God, do not remain silent in my praise; for the mouth of the wicked is opened against me” (Psalm 107:1). This demonstrates that the accusations levied by the deceitful are false, while God's acknowledgment is genuine. For God is true, but every man is a liar (Romans 3:4). No person embodies truth except those in whom God speaks. The highest form of praise is that accorded to the only begotten Son of God, revealing His true nature. This truth remained obscured during His earthly weakness when the wicked spoke against Him. Thus, the deceitful profited from hatred cloaked in falsehood.

They have spoken against me with deceptive tongues (Psalms 108:2), particularly when they praised Him insincerely as a good Teacher. Another passage highlights that those who commend me together conspire against me. Their shouts of “Crucify Him, crucify Him” (John 19:6) illustrate how they encircled me with words of animosity. Those who spoke sweetly with treachery held no love but rather engaged openly in their hatred, unjustly attacking me. Just as the righteous love Christ unreservedly, so the wicked harbor a free hatred toward Him; as diligent seekers pursue truth purely, so do the wicked pursue evil for its own sake. This is shown in secular texts that mention a thoroughly wicked individual, characterized as malicious and cruel without cause.

Instead of showing me love, they have demeaned me (Psalm 107:3). Six acts exemplify this behavior, easy to remember: (1) responding kindly to evil, (2) not responding to evil with evil, (3) responding kindly to kindness, (4) responding to evil with evil, (5) not responding kindly to kindness, and (6) responding to evil with goodwill. The first two belong to the righteous, with the first being superior; the last two pertain to the wicked, with the latter being worse. The middle two imply a mixed character, with the first leaning toward good and the second toward evil. We witness this within Scripture. Our Lord repays good for evil, justifying the ungodly (Romans 4:5), and who, while crucified, proclaimed, “Father, forgive them; for they know not what they do” (Luke 23:34).

After stating, “Instead of loving me, they belittled me,” He continues with: “But I gave myself to prayer.” He does not specify what He prayed for, yet we can easily infer His intent. They diminished Him whom they crucified in mockery, believing they had triumphed. From the Cross, He uttered, “Father, forgive them, for they know not what they do,” demonstrating that while they replied to His goodness with malice, He returned their malice with goodness. The divine message instructs us through our Lord’s example that when we perceive ingratitude from others—when good is met with evil—we should pray. He advocates for those who rebel against Him, whether in sorrow or danger of faith; however, our primary focus should be ourselves, seeking through God's grace to conquer our desire for vengeance when wronged.

He articulates: “Thus have I been repaid evil for good” (Psalm 107:4). If we inquire, “What is the evil? What does it encompass?” He speaks of hatred in response to my goodwill. This signifies the depth of their iniquity. How could the persecutors hurt Him who willingly gave Himself, not compelled? This hatred constitutes the gravest reproach of the persecutor, even if it arises from the voluntary atonement of the sufferer. The meaning behind “Instead of love for me” is clear since they should have loved Him not just due to obligation but in gratitude for His love, as referenced in the Gospel: “How often have I gathered your children together, and you would not!” (Matthew 23:37).

He then begins to foretell what they will face as retribution for their shameful actions, detailing their fate as if voicing a desire for vengeance. Some fail to grasp this manner of foretelling the future; under the guise of wishing harm, they think of hate begetting hate, and evil will giving rise to evil purposes. Few possess the insight to recognize how the punishment of the wicked satisfies the accuser, eager to extinguish his enmity, and how the true judge, embodying righteousness, punishes sin. The former retorts with evil against evil; the judge, however, in meting out punishment, does not reciprocate evil for evil, but instead delivers justice to the unjust, as what is just is inherently good. Thus, He punishes not for delight in another's plight, which is evil, but out of love for justice, which is good.

“Set a wicked ruler over him; and let Satan stand at his right hand” (Psalm 108:5). The psalm previously addressed many adversaries, but now it singularly focuses on one. This directly pertains to the traitor Judas, who, according to the Scripture in Acts of the Apostles, was to endure the due punishment for his actions (Acts 1:20). This indicates, “Put a wicked man over him,” while identifying the devil in the subsequent verse. Judas, having rejected Christ, merited being placed under the dominion of the devil.

This also explains how those who prioritize worldly pleasures over God praise those who possess wealth and success, drawing iniquity into their right hands. When judged, let him be condemned, and may his prayer turn to sin (Psalm 107:6). A prayer is only righteous through Christ, whom he betrayed in dread sin; a prayer made without Christ cannot atone for sin and instead transforms into sin itself. One might question when Judas could have prayed in such a way that his prayer became sinful. Perhaps he thought of betraying the Lord even before he committed the act, for after his betrayal and subsequent remorse, had he prayed in the name of Christ, he would have sought forgiveness. And if he had asked for forgiveness, he would have had hope; if he had retained hope, he would have sought mercy; if he had hoped for mercy, he would not have succumbed to despair through suicide.

“Let his days be short” (Psalm 108:7) refers to the brief span of his apostleship, ending in his transgression and death before the Passion of our Lord. Addressing concerns for the sacred number twelve—an explicit count our Lord intended for His first Apostles—the psalmist follows with: “Let another take his office.” This denotes that he should be justly punished while allowing for the growth of others in the faith.

“Let his children be orphans, and his wife a widow” (Psalm 108:8). Posthumously, both his children became fatherless, and his wife was left alone. “Let his children wander and seek bread” (Psalm 107:9) conveys a sense of aimlessness, devoid of assistance. Here, the psalmist clarifies what was previously mentioned: “Let them be carried away.” The following verses reveal the suffering endured by his family.

“Let the extortioner seize all his belongings, and may strangers plunder his labor” (Psalm 108:10). “Let no man be present to assist him” (Psalm 107:11) signifies that his orphaned children shall find no pity. Yet, even though orphans may grow amidst strife and hardship, maintaining their lineage, the psalmist continues: “Let his posterity be destroyed” (Psalm 108:12), meaning let his offspring not continue or endure, swiftly passing from memory.

Next he adds: “Let the wickedness of his fathers be remembered before the Lord, and may the sin of his mother not be blotted out” (Psalm 108:13). This raises the question of whether the sins of his ancestors will be counted against him. It is acknowledged that they do not visit the one transformed in Christ who forsakes the ways of the wicked without mirroring their actions (Ezekiel 18:4, 20). To the words, “I will punish the sins of the fathers upon the children” (Exodus 20:5), it is clarified that this applies to those who hate Me, as their fathers did. Consequently, imitation of righteousness erases even one's sins, whereas following wickedness leads one to suffer both for personal and ancestral transgressions.

“Let them always be against the Lord” (Psalm 108:14) means “in the sight of the Lord.” Other interpretations present “before the Lord” similarly; it is mentioned elsewhere that “Thou hast shown our wrongs before Thee.” By “always,” it implies that this grave offense remains unforgiven, in this life and the next. May the memory of them, specifically his father and mother, vanish from the earth. The memory refers to what subsequent generations retain, which, per his prophecy, shall disperse because Judah and his sons, reminders of his parents, will perish without any future generation.

This occurs because he disregarded mercy (Psalm 108:15) either in reference to Judah or his people. However, “remembered not” is better interpreted concerning the people. Had they recalled their actions after killing Christ with remorse, they could have shown mercy towards those whom they had relentlessly pursued. Thus, the psalmist notes, “And they persecuted the poor and the needy” (Psalm 108:16). This could reference Judas; the Lord willingly became poor so that we might gain richness from His deprivation (2 Corinthians 8:9). The term “beggar” can be understood, as He exclaimed to the Samaritan woman: “Give Me a drink” (John 4:7), and on the cross declared, “I thirst” (John 19:28). Furthermore, the following passages pertain to our Lord Himself, the Savior of His body, whom Judas wronged. He states: “They persecuted the poor and the beggar,” suggesting they sought to kill Him, as some have translated “He who was wounded in heart.” This phrase is typically applied to the remorse associated with past sins and the anguish of repentance, akin to those who were moved to contrition upon hearing the Apostles following our Lord's ascension.

The psalm continues: “He delighted in cursing, and it will come upon him” (Psalm 107:17). While Judas reveled in oaths, such as when he pilfered from the treasury and when he betrayed the Lord, it is noteworthy that many openly proclaimed, “His blood be upon us, and upon our children” (Matthew 32:25). He relished not in blessing; consequently, it shall remain far from him. Judas exemplifies this, for he lacked love for Christ, the source of eternal blessing. Furthermore, the Jewish people explicitly rejected this blessing when the Lord asked them, “Will you also be His disciples?” (John 9:27). Clothed in a curse as if in a garment: this could refer to Judah or that nation. It penetrated him outwardly, cloaked as a garment, yet internally, like water, for he was subject to the judgment of Him who ignites both body and soul in perdition (Matthew 10:28)—body externally, soul internally. “And like oil in his bones” demonstrates that he takes pleasure in wickedness, accumulating his condemnation, which represents eternal punishment; for blessing equates to eternal life. Current evildoings are his delight, flowing inwardly as water and outwardly like oil in his bones; yet this is deemed a curse, as God designated torment for such individuals.

According to the Prophet, through the mentioned tribulations, let him be enveloped completely like a garment and tightened around him as if with a belt.

Let him be like a garment that he wears, and like a belt that he wraps around himself. This reflects the consequence of their dishonor toward me in the Lord, as they malign my spirit. The curse, he states, will be like clothing to the spirit, enveloping and constricting it. David concludes by declaring that this is the discipline from the Lord, or the torment directed at Judah and the Jews, who have falsely accused and slandered me, branding me as an enemy of God. Those who speak ill of my soul face this punishment from the Lord for their harmful words against me. They conspired, he notes, all the chief priests and elders of the people, to condemn Jesus to death (Matt. 27:1). In Psalm 40, it is written, they have devised evil against me.

In this passage, the Prophet illustrates through poignant analogies that the curse from God encompasses all forms of suffering, both outward and inward, indicating that an individual under such a curse cannot experience any goodness. Initially, he likens God's curse to a veil that cloaks the entire body externally; however, since a veil does not reach the inner being, he further compares it to water, which not only cleanses one submerged in the ocean but also penetrates deeply into the womb and all inner organs. Since water does not reach the bones and blood vessels, he introduces the analogy of oil, which, due to its fluid nature, can infiltrate not only the flesh and veins but even the very bones. Furthermore, he emphasizes that this curse will not only pervade in every crevice but will also endure forever. It shall be akin to a garment that one dons and a belt that one binds around oneself.

At the conclusion of the law, represented by Christ our Lord (Rom. 10:4), this psalm was divinely inspired in David’s heart. It expresses his fervent plea for divine assistance as he confronts severe trials and deep sorrows, casting down his adversaries who wage cruel accusations against him. These adversaries symbolize the figure of Christ's betrayer and enemy, notably the treacherous Judas, along with other ungrateful Jews and all those who oppose Christ and His Church. The prophet announces dire consequences for such actions. The Passion of Christ is met with praise, during which He cried out to God the Father, "Now glorify Me, Father." The sinful speech of the devil manifests through the actions of Judas, culminating in the betrayal of the innocent Lord.