Those who earnestly engage with the Acts of the Apostles will see that this Psalm is prophetic concerning Christ. It is clear that the words, "let his days be short, and let another take his office," refer to Judas, the traitor of Christ. While Peter's role is evident, its significance becomes clearer only in connection to the Church, which he symbolically represents due to his leadership among the apostles; as stated, "I will give you the keys of the kingdom of heaven" (Matthew 16:19 and similar verses). In contrast, Judas signifies the Jewish adversaries of Christ, who harbored animosity towards Him and perpetuate this wickedness through their descendants. We can readily grasp not only the straightforward message found in this psalm but also the more explicit references to Judah himself.
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 mockery voiced by the treacherous and duplicitous is deceitful, while the praise from God is genuine. For God is truthful, whereas all men are deceitful (Romans 3:4). True sincerity exists only in those in whom God speaks. The ultimate praise belongs to the only begotten Son of God, reflecting His true nature. However, this truth was obscured during His suffering, and the hostility of the wicked erupted against Him, revealing that their deceitful words hide their malice.
"They have spoken against me with lying tongues" (Psalms 108:2) captures the essence of their false praise, especially evident when they disingenuously hailed Him as a good Teacher. This is further illustrated when they cried, "Crucify Him, crucify Him" (John 19:6), and surrounded Him with their hateful words. Their treachery manifested itself in words that feigned affection, yet were filled with animosity. Just as the righteous embrace Christ wholeheartedly, so too do the wicked despise Him wholeheartedly. The best strive towards the truth selflessly, while the worst pursue evil without cause. Secular commentators may describe a particularly malevolent person as unjust and cruel for no reason.
Instead of expressing love, they have diminished me (Psalm 107:3). There are six categories of responses in this context that are straightforward to remember: (1) responding with good to evil, (2) not responding with evil to evil, (3) responding with good to good, (4) responding with evil to evil, (5) not responding with good to good, and (6) responding with evil to good. The first two types apply to the virtuous, the first of which is the superior response; the last two pertain to the wicked, with the last being the most reprehensible. The middle two reflect a moral ambiguity, with the first leaning towards righteousness and the second towards vice. This division could be noted within the Scriptures. Our Lord exemplifies this, repaying evil with goodness and justifying the ungodly (Romans 4:5), and when crucified, said, "Father, forgive them; for they know not what they do" (Luke 23:34).
In the face of their ungratefulness, instead of returning love, they belittled Him. What follows is, "But I gave myself to prayer." He does not specify what He prayed for, but we can readily discern the focus on His adversaries. They severely belittled the one they crucified, mocking Him as if He were defeated; from the Cross, He declared, "Father, forgive them, for they know not what they do," exemplifying that while they repaid evil for His goodness, He returned goodness for their evil. Thus, the divine teachings, as shown through our Lord’s example, instruct us that when we feel wronged, not merely for failing to receive good, but also for good being met with evil, we ought to pray. He extends to those rebelling against Him compassion, whether in sorrow or in faith's trials. Yet, first and foremost, we must seek grace to conquer our vengeful inclinations when we are wronged, whether directly or indirectly.
He declares, "Thus have I been repaid evil for good" (Psalm 107:4). We inquire: what is the evil done? It is prejudice, he says, arising from my goodwill. This encapsulates their grave transgression. How could they harm Him who willingly surrendered His life? Their hatred is the ultimate offense of the persecutor, even when the sufferer's atonement is voluntary. The context of "Instead of love to me" is made clear, as they were duty-bound to love Him, especially in return for His own love, highlighted with "for my good will." This love is echoed in the Gospel, where He laments, "How often have I gathered your children together, and you would not" (Matthew 23:37).
He then begins to foretell the consequences of their vile actions, outlining their fate in a manner that resembles a desire for retribution. Some misunderstanding this type of prophecy mistakenly believe that hatred begets hatred and ill intentions bring about evil. In reality, few can perceive how the punishment of the wicked fulfills the accuser’s desire to quell his enmity, contrasting with the judge's role, who, with a righteous heart, metes out justice. The former retaliates with evil, while the latter administers justice to the unjust. What is justified is inherently good. Therefore, the judge punishes not out of delight in another's misfortune, which equates to evil, but out of love for justice, inherently good.
"Set the wicked ruler over him, and let Satan be at his right hand" (Psalm 108:5). The previous complaint spoke of many wicked ones, yet now it focuses on one. The reference to Judas aligns with the Scriptures in the Acts of the Apostles, indicating he was destined for judgment (Acts 1:20): appoint a wicked man over him and further, the text specifies, "and let Satan be at his right hand." Thus, he who refused to submit to Christ was justly subjected to the evil one, becoming his thrall. Moreover, this reflects upon those who prioritize worldly pleasures over God, declaring them blessed if they possess prosperity, with their right hand signifying iniquity.
"When he is judged, let him be condemned, and let his prayer be turned into sin" (Psalm 107:6). Prayer can only be deemed righteous through Christ, whom Judas betrayed in his grievous sin; yet prayer offered outside of Christ cannot atone for sin and becomes sinful in itself. One might ask, in what way could Judas pray such that his prayer became sin? This could refer to the time before he betrayed the Lord, when he contemplated his treachery, as he could no longer pray through Christ. Had he prayed post-betrayal with a repentant heart, he would have sought forgiveness, embraced hope, anticipated mercy, and thus not succumbed to despair leading to his demise.
"Let his days be short" (Psalm 108:7). By this, he references the brief days of Judas' apostleship, concluding with his transgression and demise prior to Christ's Passion. This raises the question of what becomes of the revered number twelve, as the Lord intended to appoint his twelve original Apostles. He instantly clarifies, "Let another take his office," indicating that he himself should face the consequences for his actions, and that this number may be increased.
"Let his children be orphans, and his wife a widow" (Psalm 108:8). Following his death, Judas’ children were left without a father, and his wife, bereft of her husband. "Let his children be wanderers, and let them wander and seek their bread" (Psalm 107:9). The term "wanderers" signifies those lost, devoid of any assistance or guidance. He elaborates on the earlier mention of being "carried away." The subsequent verses elucidate the fates of his family.
"Let the extortioner search all his possessions, and let strangers spoil his labor" (Psalm 108:10). There will be no one to assist him (Psalm 107:11); thus, there will be no compassion for his orphaned children. Yet, even orphans, though lacking guardianship, can endure hardship and continue their lineage. Therefore, he adds, "Let his posterity be destroyed; and in the next generation let his name be wiped out" (Psalm 108:12), indicating that what he begot should not yield further offspring and fade swiftly.
However, he also states, "Let the wickedness of his fathers be remembered before the eyes of the Lord, and let the sin of his mother not be blotted out" (Psalm 108:13). This raises the question of whether the sins of his fathers will bear consequences upon him. Those transformed in Christ and who cease to emulate the wicked cannot be burdened with the sins of others (Ezekiel 18:4, 20). When it is stated, "I will punish the sins of the fathers upon the children" (Exodus 20:5), it pertains to those who hate me, replicating their fathers' hatred. Hence, the good are rewarded with the erasure of their sins through virtue, while mimicking the wicked begets suffering for one's own deeds as well as those of whom they followed.
"Let them always be against the Lord" (Psalm 108:14). Here, "against the Lord" pertains to being in His sight, as other interpreters have paraphrased to indicate permanence in His presence. This signifies that their grievous transgressions shall be eternally unforgiven, both in this life and the next. "Let the memory of them be erased from the earth," indicating that their lineage, represented by Judah and his offspring, would indeed be eradicated within a generation, devoid of future remembrance.
This fate is attributed to his failure to show mercy (Psalm 108:15), which can be understood primarily regarding the people themselves. For in crucifying Christ, they ought to have recalled their actions and shown compassion towards those whom they relentlessly pursued. "And they persecuted the poor and the needy" (Psalm 108:16) could reflect on Judas too, for Christ willingly embraced the state of the impoverished, so that we might be enriched through His sacrifice (2 Corinthians 8:9). The term "beggar" relates back to when He stated to the Samaritan woman, "Give Me a drink" (John 4:7), and from the Cross, when He exclaimed, "I thirst" (John 19:28). The following reference evokes our Lord Himself, the Saviour of His body, who embodies the essence of both poor and needy, summarizing the objective of those who sought His life.
The psalm continues, "He enjoyed cursing, and it will happen to him" (Psalm 107:17). Despite Judas swearing often, both in pilfering from the money pouch and betraying the Lord, the people’s disdain was revealed when they proclaimed, "His blood be upon us and our children" (Matthew 32:25). He shunned blessing, hence it shall be far removed from him. Judas, devoid of love for Christ, the embodiment of eternal blessing, represents a greater truth in that the Jewish people collectively rejected God's favor when the enlightened one proclaimed, "Will ye also be His disciples?" (John 9:27). He wrapped himself in a curse, internally and externally, as water permeates, covering him like a garment. Both body and soul lie under the judgment of the One who possesses the authority to annihilate both (Matthew 10:28). He hoards condemnation, akin to oil stored within his bones, suggesting his indulgence in evil and consequent eternal punishment; for the reward of righteousness is eternal life while engagement in wrongdoing invites divine torment.
"Let it be to him as a cloak covering him" (Psalm 107:18). Why this repetition of the cloak? Having mentioned it previously, does the garment in which he is covered differ from that in which he clothe? All men are donned in their garments, showcasing their iniquities openly. When he speaks of a girdle, it suggests readiness for action, often cinched for labor, as one prepared for duty. Thus, he who wraps himself in curses meticulously plots his evil, practicing wickedness with continual readiness and intent.
THEOSIS