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). This reveals that the condemnation from the wicked is deceitful while the praise that comes from God is genuine. For God is steadfastly true, whereas every man is prone to falsehood (Romans 3:4). Truth exists in those whom God speaks through. The highest form of praise belongs to the only begotten Son of God, who reveals His true nature. However, this truth was obscured during His suffering when the wicked opposed Him. His mouth was opened in response to the malignity that arose from deceitful hatred.
“They have spoken against me with lying tongues” (Psalms 108:2) captures how they misrepresented Him, especially when they falsely honored Him as a good Teacher through insincere flattery. In another place, it is said, “And they that praise me together swear against me.” During their furious cries of “Crucify Him, crucify Him” (John 19:6), they also encompassed Him with words of malice. Those who appeared to speak with affection were actually warriors against Him, engaging in unfounded hostility. Just as the righteous love Christ without reservation, the wicked detest Him for the same reason, seeking malevolence in their actions as freely as the best seek truth.
Instead of loving me, he stole from me (Psalm 107:3). There are six notable responses in this context, easy to recount: (1) answering good with good, (2) not responding to evil with evil, (3) returning good for good, (4) responding with evil to evil, (5) failing to answer good with good, (6) giving evil in return for good. The first two pertain to the righteous; the first being superior. The last two are actions of the wicked, with the last being the most contemptible. The middle two pertain to those of a less clear moral condition, leaning toward good and bad, respectively. This principle is evident in Scripture. Our Lord exemplifies returning good for evil, justifying the ungodly (Romans 4:5), as He expressed from the cross, “Father, forgive them; for they know not what they do” (Luke 23:34).
In saying, “Instead of loving me, they belittled me,” he continues, “But I gave myself to prayer.” He does not specify his request; nonetheless, it primarily relates to their actions. They utterly demeaned Him whom they crucified, ridiculing Him as if they had conquered Him. Yet from the Cross, He cried out, “Father, forgive them, for they know not what they do,” demonstrating that, while they devised evil in retaliation for His goodness, He responded with goodness even in the face of their malice. Thus, divine words through our Lord instruct us, when confronted with ingratitude—whether it’s receiving evil in response to good or no reward at all—we are called to pray. He intercedes for those who oppose Him, either through sorrow or danger in faith, while we must first seek to overcome our own desire for revenge when wronged, whether in our presence or when we are absent.
He then states, “Thus have I been repaid evil for good” (Psalm 107:4), prompting the question of what the evil was for. The answer reveals the hatred directed at his goodwill, underscoring their profound guilt. How could they inflict harm upon Him who willingly embraced His fate? The true offense lies in the malice of the persecutor, even if the sufferer offers voluntary atonement. His previous statement about having been forsaken speaks to their duty to love Him, not only as a moral obligation but also as a response to His love: “For my goodwill.” This love He mentions in the Gospel, where He laments, “How often have I gathered your children together, yet you would not” (Matthew 23:37).
Next, he begins to foretell the consequences they will face for such wickedness; describing their fate might seem vengeful, yet it reflects the truth that punishment meets its merits. Many may misinterpret such prophecies as born of ill-will, failing to discern that the judge—unlike the accuser who seeks to satisfy his malice—issues justice with righteousness. While the former desires vengeance, the latter delivers justice with love for goodness.
“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). Here the focus shifts from many to one, symbolizing the traitor Judas. As described in Acts of the Apostles, he is destined for retribution. This suggests that a wicked man should rule over him and names Satan explicitly as being close by. A man who resisted Christ merited domination by evil and became subject to the devil. It is also noted that those who prioritize worldly delights over God have their right hand aligned with iniquity.
“When he is judged, let him be condemned; and let his prayer be turned into sin” (Psalm 107:6). Prayer is only just when offered through Christ, whom Judas betrayed in grievous sin. A prayer that lacks connection to Christ cannot atone for sin and, instead, risks becoming sinful itself. Consider the possibility of Judas praying before his act of betrayal; once he had committed the act, redemption through prayer would have invoked forgiveness, leading to hope and mercy—otherwise despair would consume him.
“Let his days be short” (Psalm 108:7). This refers to the brief duration of his apostleship, which ended with his offense and demise before our Lord’s Passion. This raises the question of the significance of the sacred number twelve, which our Lord intentionally selected for His first apostles. He continues, “Let another take his office,” implying that Judas’ punishment corresponds with his actions and fills his place.
“Let his children be orphans and his wife a widow” (Psalm 108:8). Following his demise, both his offspring lost their father and his spouse became bereft. They wander and are driven from their homes, lacking guidance and support, which is explicated in the succeeding verses. “Let the extortioner search all his possessions, and let strangers spoil his labor” (Psalm 108:10), illustrating that no one is left to protect his descendants; thus, they do not receive compassion.
Yet, even orphaned children may withstand strife and maintain their heritage. Thus, he proclaims, “Let his posterity be destroyed; and let his name be wiped out from the earth” (Psalm 108:12)—meaning that whatever he bore will cease to exist and quickly fade away.
He adds, “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 suggests that the sins of his fathers weigh upon him, yet for those transformed in Christ, the consequences are nullified if they no longer emulate such behavior (Ezekiel 18:4, 20). When it is stated, “I will punish the sins of the fathers upon the children” (Exodus 20:5), it indicates a pattern where those who hate Him follow in the footsteps of their forebears.
“Let them always be against the Lord” (Psalm 108:14) expresses that this offense remains unrelenting both now and in the life to come; thus the memory of him and his family will vanish, as they will leave no successor to carry their legacy.
This disappearance is linked to the fact that “He remembered not to show mercy” (Psalm 108:15); this likely extends to the people themselves—not just Judas. Had they acknowledged their actions against Christ, perhaps they could have repented and shown compassion toward those they persecuted. The following statement, “And they persecuted the poor and needy” (Psalm 108:16), can refer to Judas, as the Lord embraced poverty that we might gain wealth from His sacrificial love (2 Corinthians 8:9).
How can one conceptualize “the beggar” without recognizing Jesus’ words to the Samaritan woman, “Give me a drink” (John 4:7) or His declaration “I thirst” (John 19:28)? As for the concept of persecution, it is evident in the treatment of the Savior, who was pursued and harmed by Judas.
The Psalm continues: “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Judas reveled in swearing, both while stealing and in delivering Christ over to death, echoed in the crowd’s declaration, “His blood be upon us and our children” (Matthew 27:25). He detested blessings, thus they remain distant from him. While Judas shunned Christ—the source of eternal blessing—the Jewish people further denied His light when offered the opportunity to follow Him (John 9:27). He clothed himself with a curse, both him and the nation, and it infiltrated him like water and entered his essence like oil in his bones, displaying his pleasure in evil and hoarding eternal condemnation; yet, in blessings lies eternal life.
“To him, let it be as a cloak covering him” (Psalm 107:18). Why the repetition? Just as he spoke of being clothed with a curse akin to a garment—there’s unity in the acknowledgment of guilt before men. The imagery of being girded indicates readiness: a person girt is prepared for tasks, reflecting the nature of someone equipped to execute premeditated malevolence rather than acting on impulse.
“This characterizes those who slander me before the Lord” (Psalm 108:19). He speaks not of “their reward” but of “their work,” illustrating that beneath the layers of covering, water, and oil lies the very activity that secures eternal doom. Thus, it can apply to many; this encompasses those who misrepresent Christ’s words, claiming He is not the fulfillment of the Law and the Prophets while denying His resurrective power, despite His assertion, “I have power to give my soul, and I have power to take it again” (John 10:18).
“But do Thou with me, O Lord God” (Psalm 108:20). Some interpret this as an appeal for mercy; yet, the most accurate texts omit this element. The phrase indicates an intention for God’s action to coincide with His nature. Understanding “work with me” resonates with the everyday experience of mutual labor and benefit; this phrasing conveys divine collaboration where the Father aids the Son, reflecting their unison in mercy, as seen in Romans 9:23, where the Father and Son jointly create vessels of mercy.
Furthermore, “deliver me, for I am poor and needy” (Psalm 108:21) emphasizes the state of need and dependence that led to crucifixion (2 Corinthians 13:4). The inner turmoil referenced parallels His own declarations as He approached His Passion, “My soul is troubled even unto death” (Matthew 26:38).
THEOSIS