Psalm 109 (108):22Meaning & Commentary from the Church Fathers

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 false censure from the wicked and deceitful is untrue, while the genuine praise that comes from God is steadfastly true. As it is written, “For God is true, but every man is a liar” (Romans 3:4). True validation can only come from God’s voice. The ultimate praise belongs to the only begotten Son of God, whose true nature was revealed not in His suffering, but through the false accusations hurled at Him when His virtue was obscured. The deceitful opened their mouths against Him because their hatred, cloaked in lies, erupted.

“They have spoken against me with lying tongues” (Psalms 108:2) reflects how they deceivedly praised Him while calling Him a good Teacher, ultimately culminating in their cries of “Crucify Him, crucify Him” (John 19:6), thus surrounding Him with expressions of hatred. Those who spoke against Him insidiously disguised their hatred with flattering words. The godly love Christ freely, just as the wicked freely hate Him; the virtuous seek truth without ulterior motives, while the malevolent pursue evil.

He laments, “Instead of loving me, they stole from me” (Psalm 107:3). There are six types of responses to wrongs: (1) responding well to evil, (2) refraining from returning evil for evil, (3) responding well to kindness, (4) repaying evil with evil, (5) ignoring kindness, and (6) returning evil for goodness. The first two reactions belong to the righteous, with the first being the nobler; the last two are the characteristics of the wicked, where the last is the most blameworthy. The middle two can be seen in a morally ambivalent group, though the first leans towards good and the second towards evil. Our Lord exemplifies the first by repaying good for evil, justifying the ungodly (Romans 4:5), and even in His crucifixion uttered, “Father, forgive them; for they know not what they do” (Luke 23:34).

After expressing, “Instead of loving me, they belittled me,” he continues with, “But I gave myself to prayer.” He does not clarify what his prayer entailed but reminds us of the context: His humiliation by those who mocked Him, believing they had triumphed. Jesus, from the Cross, forgave them, exemplifying how amidst their malice, He responded with goodness while they repaid Him with evil. The divine teaching from our Lord instructs us that in the face of ingratitude, when goodness is met with malignity, we ought to pray, for even those who oppose Him should find mercy in faith and sorrow. Yet we must first seek to conquer our vengeful inclinations planted in our hearts by the ungrateful actions of others.

He states, “Thus have I been repaid evil for good” (Psalm 107:4). One might wonder, what constitutes this evil? It stems from hatred for my goodwill. This encapsulates their grave offense. For how could they harm Him who surrendered Himself willingly, rather than being forced? This very hatred embodies the greatest wrong by the persecutor, despite the voluntary suffering of the innocent. The sentiment of “Instead of love to me” indicates their obligation not just to love Him as a moral duty but reciprocally for His love, as He lamented, “How often have I gathered your children together, and you would not!” (Matthew 23:37).

He thus prophesies the retribution they will face for their wickedness, presenting their fate in a manner that might be misconstrued as a desire for vengeance. Many, misunderstanding this approach to prophecy, assume that ill will begets ill will; however, few comprehend how the punishment of the wicked satisfies the accuser’s anger while the righteous judge punishes sin. The former seeks vengeance through malice, while the latter enacts justice tempered by love, demonstrating that retribution follows not out of delight in another's suffering but out of a devotion to righteousness.

“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). While the lament initially addresses the collective, it now focuses singularly, directed towards Judas, who was foretold in Acts of the Apostles to face the consequences of his betrayal (Acts 1:20). Thus, the traitor justified his punishment by rejecting Christ and submitting to evil. The scriptures also speak of those who, prioritizing worldly pleasures over God, are deemed blessed, believing they possess all they desire, thereby placing themselves under a curse.

“Let him be judged and condemned, and let his prayer turn to sin” (Psalm 107:6). Prayer can only be righteous through Christ, whom Judas betrayed. A prayer not offered through Christ cannot atone for sin but becomes sin itself. What manner of prayer could Judas have uttered, rendering it sinful? Perhaps he prayed before pondering his betrayal, at which point he could no longer pray through Christ. If, after his betrayal and remorse, he had prayed seeking forgiveness through Christ, he could have hoped for mercy, and despair might not have driven him to take his own life.

“Let his days be short” (Psalm 108:7). Here the psalmist refers to the brevity of Judas’ apostleship, cut short by his treachery and demise prior to the Passion of Christ. “Let another take his office” suggests not just punishment but also a restoration of the twelve, as another would replace him.

“Let his children be orphans, and his wife a widow” (Psalm 108:8). Following his death, his family were left destitute. The subsequent imagery of his children as wanderers signifies their helplessness. The depth of their plight is further elucidated by the next verses. “Let the extortioner search all his possessions, and let strangers spoil his labor” (Psalm 108:10). No one will be there to protect his children, indicating a lack of compassion for the orphaned.

Despite the absence of guardianship, orphans can sometimes endure through hardship, yet the psalmist further declares, “Let his posterity be destroyed” (Psalm 108:12), suggesting that his legacy would cease, and his name vanish quickly. This also continues with, “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). Such words may suggest divine accountability even for ancestral sins, as those transformed in Christ are no longer subjected to the curses of their forebears unless they mimic their wrongdoings (Ezekiel 18:4, 20). The warning in Exodus 20:5 serves to remind that rejection of God brings consequences not only for the individual but also for those who behave similarly.

“Let them always be against the Lord” (Psalm 108:14). This indicates a continuous state of judgment, where their offenses remain eternally unpardoned. The psalmist expresses a desire for the memory of their names to vanish from the earth, as their lineage and legacy would be wiped out in a single generation.

“And this because he remembered not to show mercy” (Psalm 108:15). This may pertain to both Judas and the people, as had they truly realized their actions in crucifying Christ, they might have demonstrated repentance and mercy toward His followers. “And they persecuted the poor and the needy” (Psalm 108:16) can also reference Judas, who did not hesitate to embrace poverty, becoming rich through Christ's sacrifice (2 Corinthians 8:9). The Saviour identified with the poor, asking for a drink from the Samaritan woman (John 4:7), and voiced His thirst while on the cross (John 19:28).

Finally, “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Judas reveled in his malevolent deeds, not just for pilfering from the treasury but also for betraying the Lord. Those who declared, “His blood be upon us and upon our children” (Matthew 32:25) solidified their rejection of blessing. A refusal to love Christ, true eternal blessing, left Judas bound in curses, and those curses embedded themselves deeply within him, bringing forth eternal condemnation.

“Let it be to him as a cloak covering him” (Psalm 107:18). The repetition signifies the weight of his wrongdoing. While garments cover, a girdle symbolizes a readiness for action. One who wraps themselves in curses is marked by premeditated malice, prepared to carry out perpetual evil.

“This describes those who slander me before the Lord” (Psalm 108:19). Here the psalmist does not refer merely to “their reward,” but to “their work,” revealing the very actions that lead to eternal condemnation. This applies not only to Judas but to many others guilty of slander against the Lord. Who dares slander Christ more than those who deny His fulfillment of the Law and the Prophets, or those who doubt His resurrection, despite His assertion that He had the power to lay down His life and take it up again (John 10:18)?

“But do Thou with me, O Lord God” (Psalm 108:20). Some interpret this as a plea for mercy, but the most accurate renderings emphasize a personal plea of action from the Lord on behalf of His name. We should not miss the profound meaning in recognizing the unity of the works of Father and Son; “work with me” signifies divine collaboration. While some suggest this indicates mercy, it communicates a greater truth about the act of God working redemptively with humanity. Without merit, human nature was exalted in the union of Word and Flesh, named the only begotten Son of God, showcasing God's desire to reconcile His creation through the mercy that is sweet.

“Deliver me, for I am poor and needy” (Psalm 108:21). In need and weakness, He faced crucifixion, as acknowledged in 2 Corinthians 13:4, and as His Passion approached, He expressed, “My soul is troubled even unto death” (Matthew 26:38).

The psalm extols the Passion of Christ, during which He fervently called out to God the Father, “Now glorify Me, Father.” The mouth of the wicked — the devil; the mouth of the flatterer — that of Judas, who conspired for the death of the blameless Christ. The Jewish authorities exclaimed, “We have found Him who forbids Caesar to pay tribute,” uttering words of malice against Christ: “Crucify, crucify Him!” They spread falsehoods against Him, accusing Him of leading people astray, while Christ interceded, saying, “Father, forgive them.” This exemplifies humility, meekness, gentleness, and reverence of spirit. Such traits become the mightiest weapon and an unassailable pleadings for mercy (Chrysostom). Christ’s love for the Jews stemmed from His desire to bring them salvation, yet they rejected the illuminating truth and preferred darkness. Judas allowed Satan, a sinner, to enter him through deceit, ultimately leading to his downfall. After betraying the innocent, Judas recognized his sin but faced eternal condemnation in Gehenna, succumbing to despair and taking his own life. Gradually, Judas distanced himself from Christ until he perished, with Matthias replacing him among the apostles (Acts 1:23). This narrative extends beyond Judas to all faithless Jews. Among those who contended, some faced destruction while others were taken into captivity. Their honor was transferred to the Christians (Theodoret, Epiphanius). Judas’s thoughts were severed from God’s grace, leaving his soul bereft, and he became consumed by avarice, leading to ruin for the Jewish people in the world. The devil instilled malice in Judas and exploited his intentions, leaving him bereft of any hope for redemption.