Anyone who diligently examines the Acts of the Apostles will clearly see that this Psalm prophesies about Christ; it is unmistakable that the phrase, "let his days be short, and let another take his office," pertains to Judas, the one who betrayed Christ. Peter's role may seem obscure without considering its connection to the Church, which he symbolizes due to his leadership among the apostles, as it is written, "I will give you the keys of the kingdom of heaven" (Matthew 16:19 and other similar passages). In contrast, Judas represents the Jewish leaders who opposed Christ, who not only despised Him then but continue in that legacy of animosity today. We can grasp the meaning more clearly in reference to both this Psalm and the account of Judah. The Psalm begins with, "O God, be not silent to my praise; for the mouth of the wicked, yes, the mouth of the wicked is opened against me" (Psalm 107:1). This shows that the accusations from the deceitful are unfounded, while God's affirmation is true. For God is truthful, but every human is prone to deceit (Romans 3:4). The ultimate commendation belongs to the only begotten Son of God, in whom His true identity is revealed. However, this became obscured when His weakness was displayed, as the wicked spoke against Him; hence, the opening of their deceitful mouths resulted from their covert malice.
They have attacked me with false tongues (Psalms 108:2), particularly when they falsely lauded Him as a righteous Teacher with cunning praise. It is also noted that "they that praise me together swear against me." They cried out, "Crucify Him, crucify Him!" (John 19:6), and their words of hatred surrounded me. Those who, under the guise of affection, malign me speak insidiously; then they attack me with overt hatred, waging war against me unjustly. Just as the righteous love Christ selflessly, the wicked harbor animosity towards Him freely. The best of men pursue truth for its own sake without regard for gain, while the worst seek wrongdoing, as secular authors highlight the vileness of those who are cruel for no apparent cause.
He states, "Instead of loving me, they stole from me" (Psalm 107:3). Six contrasting behaviors can be considered here: (1) repaying good for evil, (2) not reciprocating evil for evil, (3) responding good for good, (4) answering evil with evil, (5) failing to respond good for good, and (6) countering evil with good. The first two describe the righteous; the first being superior, while the last two illustrate the wicked, with the latter being the most harmful. The two middle actions indicate a mix, with the first leaning towards good and the second towards evil. We note in Scripture how our Lord repays good for evil, justifying the ungodly (Romans 4:5), and who, while on the cross, implored, "Father, forgive them, for they know not what they do" (Luke 23:34).
Following that, he declared, "Instead of loving me, they belittled me." He follows with, "But I gave myself to prayer." He does not specify what he prayed for, but it is clear that this pertains to their actions against Him. The mockery of the crucified Christ showcased their contempt, as they derided Him as though He had been defeated; from the cross, He proclaimed, "Father, forgive them, for they know not what they do," reflecting how, in their profound malice, they returned evil for His goodness while He, in supreme goodness, repaid evil with grace. Thus, divine teachings gleaned from our Lord's example guide us; amidst unsparing ingratitude and injury, we ought to pray instead. Indeed, He intercedes for those rebelling against Him, whether in sorrow or peril of faith. Yet initially, our prayers should aim to confront our own tendencies, asking for divine aid to overcome the impulse for vengeance that arises when wronged.
He adds, "Thus have I been repaid evil for good" (Psalm 107:4). This prompts the inquiry: what sort of evil is he referring to? It is retaliation rooted in hatred, as punishment for my goodwill—a summary of their grave transgression. For how could they harm Him who laid down His life voluntarily, rather than being coerced? The progenitor of this hatred accounts for the gravest offense against the persecutor, notwithstanding the voluntary sacrifice of the sufferer. The words "instead of love to me" signify not simply a common moral obligation but also the impassioned return for His love, thus emphasizing goodwill. This divine love is echoed in the Gospel when Christ mournfully describes, "How often have I gathered your children together, and you would not!" (Matthew 23:37).
The Psalm moves on to reveal the destiny that befalls these transgressors, as if wishing it upon them out of vengeance. Misunderstanding this prophetic vision, some see it as an expression of animosity, thinking that hatred begets hatred; however, only a few grasp how justice fulfills the desires of the accuser seeking retribution and also serves the righteous judge who dispenses discipline fairly. The former repays evil with evil, while the judge does not act in malice; rather, he enacts justice upon the unjust, and what is just cannot be devoid of goodness. His punishment arises not from malevolence over another’s misfortune, which would constitute evil for evil, but from a love for righteousness, which is rooted in goodness over evil.
"Set a wicked ruler over him, and let Satan stand at his right hand" (Psalm 108:5). Although the prior complaint addressed multiple figures, the Psalm now focuses singularly. Here, it references the traitor Judas, who, according to Scripture (Acts 1:20), was to face the fate fitting for him: appoint a wicked individual to lead him, along with the mention of "let Satan sit at his right hand." Hence, one who rejected submission to Christ ought to find himself under the dominion of evil—subservient to the adversary. Regarding those who favored worldly pleasures over God, it is said that they deemed such individuals blessed, believing they possessed material wealth, yet their right hand is likened to the hand of 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 he sold in his grievous sin; prayer not brought forth through Christ cannot absolve sin and becomes sin itself. A question might arise: Under what circumstances could Judas invoke prayer so that it became iniquity? Perhaps it was during his contemplation before the treachery took place when he could no longer approach Christ in prayer. Had he sought forgiveness after his act of betrayal, and if that prayer had been through Christ, he would have anticipated mercy, and despair would not have led him to end his life.
"Let his days be short" (Psalm 108:7). By this, he conveys the brevity of Judas' days of apostleship, which concluded with his betrayal and subsequent death before the Passion of our Lord. The sacred number twelve, which our Lord intentionally established for His first apostles, is preserved as he continues, "Let another take his office." This signifies that he is to be justly punished, while also allowing the ranks of apostles to be restored.
"Let his children be orphans, and his wife a widow" (Psalm 108:8). Following his death, both his offspring were left without a father and his spouse bereft of a husband. "Let his children be wanderers, and be led away, and ask for their bread" (Psalm 107:9). This alludes to those who, without direction, find themselves destitute. Let them be cast out from their homes. The explanation follows, "Let them be carried away." The misfortunes that befell his family are detailed in succeeding verses.
"Let the oppressor search all his possessions, and let strangers plunder his labor" (Psalm 108:10). Let there be no one to guard his offspring (Psalm 107:11), indicating they will not be pitied as orphans. Yet even orphans, left to contend with hardship, might still maintain their lineage. He continues, "Let his posterity be destroyed" (Psalm 108:12), meaning let what he begets vanish swiftly and leave no legacy.
What follows is, "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). Is it to be understood that the sins of his fathers would impact him? Such iniquity does not befall the one transformed in Christ, severing ties with wickedness without replicating their actions (Ezekiel 18:4, 20). The assertion, "I will punish the iniquity of the fathers upon the children" (Exodus 20:5), applies to those who continue in the hatred of their forebears. Thus, while the imitation of the righteous can erase one's sins, the replication of the wicked may lead one to bear not only personal faults but those inherited from others.
"Let them always be against the Lord" (Psalm 108:14). To be "against the Lord" suggests being under His gaze; this line has been translated as remaining ever visible to the Lord. The statement infers that this abhorrence will be without mercy, in this life and the next. "Let the memory of them—their fathers and mothers—vanish from the earth." It indicates a legacy preserved through generations will dissipate, as Judas and his descendants are mentioned as a reminder of his ancestors, disappearing within a short span of time.
This is because he remembered not to show mercy (Psalm 108:15), referencing either Judas or the people in general. The phrase "remembered not" may more aptly refer to the people; for had they acknowledged Christ's sacrifice, they might have repented and extended mercy to the very entities they relentlessly pursued. As stated, "And they persecuted the poor and needy" (Psalm 108:16), this could relate to Judas, who ultimately became impoverished despite his earlier riches so that we might be enriched by His lack (2 Corinthians 8:9). His remark "give me a drink" (John 4:7) and on the cross declaring "I thirst" (John 19:28) signify His deep human need. Furthermore, it would be difficult to interpret the passage as speaking against our Head—the Savior of His body—whom Judas persecuted, noting that the "poor man and the beggar" were persecuted so as to incite death against Him, as some have interpreted.
The psalm continues, "He delighted in cursing, and it will come to pass" (Psalm 107:17). Though Judas relished swearing oaths as he pilfered from the treasury and conspired against the Lord, the Jewish leaders proclaimed, "Let His blood be upon us and our children" (Matthew 27:25). He did not cherish blessings, thus they shall remain distant from him. Such was Judas, who spurned Christ, the embodiment of eternal blessing, while the people outright rejected it, when the Lord’s enlightened one implored, "Will you also be His disciples?" (John 9:27). He wrapped himself in a curse as a garment—referring to either Judas or that nation. That curse penetrated him as water, both outwardly in his apparel and inwardly as a hidden corruption.
"And like oil in his bones" indicates that he finds fulfillment in wickedness, accumulating eternal condemnation. The blessing signifies eternal life. Although presently, his evil deeds may satisfy him, flowing like water within him and settling like oil in his bones, this, indeed, is termed a curse since it seals such individuals to torment appointed by God.
"It shall be to him as a cloak clothing him" (Psalm 107:18). Why reiterate regarding a cloak? Having asserted that he donned a curse as a garment, is there a distinction between being covered and clothed in such a way? All individuals are dressed in their chiton and cloaked with their garment, which merely showcases a boasting of their iniquity before men. He speaks of the girdle as a perpetual binding. Men gird themselves mainly to increase readiness for labor, thus a person who girds himself with curses deliberately plots a deceit, having carefully designed schemes rather than acting impulsively, learning to commit evil so that he is perpetually poised to perform it.
THEOSIS