Psalm 109 (108):25Meaning & Commentary from the Church Fathers

The judgments of the wicked are such that they do not back down even when faced with the righteousness of the godly; instead, they express their disdain through criticism, ridicule, and scorn.

Anyone who dedicates themselves to the Acts of the Apostles will perceive that this Psalm delivers a prophetic message about Christ. It is clear that the verse, “let his days be short, and let another take his office,” speaks concerning Judas, the one who betrayed Christ. In this context, Peter has significance, although the interpretations of these phrases are obscured unless viewed through the lens of the Church, which Peter symbolically represents due to his leadership among the apostles, as noted in Matthew 16:19, “I will give you the keys of the kingdom of heaven.” Judas stands for those Jews who were adversaries of Christ; they loathed Him then, and their descendants persist in this malice. We can grasp not only the explicit intentions of this psalm but also the clearer statements regarding Judas himself.

The psalm commences with a plea: O God, do not remain silent regarding my praise, for the mouths of the wicked have spoken against me (Psalm 107:1). It becomes apparent that the criticism, which is aimed at him by the deceitful, is false, whereas the praises of God are genuine, for God is faithful, but every human is fallible (Romans 3:4). Truth exists only in those who are spoken to by God. The highest expression of praise belongs to the only begotten Son of God, who is revealed in His true nature as such. Yet, this was concealed during His suffering, when the mouths of the ungodly were unleashed against Him. The wicked, having cloaked their animosity in falsehoods, did indeed unleash hatred through deceitful words.

They have assailed me with their misleading tongues (Psalms 108:2), particularly when they lauded Him with insincere flattery, referring to Him as a good Teacher. This leads us to recall another scripture: they praised me while swearing against me. Their outcry erupted in calls to “Crucify Him! Crucify Him!” (John 19:6), culminating in the assertion that “They encircled me with their hateful words.” Those who falsely presented themselves as loving spoke against me with treacherous intent, masking their hatred with deceptive words and assaulting me without provocation. Just as the righteous love Christ freely, so do the wicked hate Him freely; the noble seek the truth selflessly, while the corrupt pursue evil for its own sake.

Contrarily, he states, "Instead of loving me, they demeaned me" (Psalm 107:3). There are six distinct actions in this regard, made accessible for reflection: (1) responding with good to evil, (2) refraining from responding evil for evil, (3) responding with good to good, (4) retorting evil for evil, (5) neglecting to respond good for good, (6) replying evil for good. The first two belong to the virtuous, the former being preferable; the latter two pertain to the wicked, with the last being the least commendable. The middle two apply to those who straddle virtue and vice, with the first leaning toward goodness while the second leans toward malice. We are instructed to observe this in scripture, as our Lord Himself repaid good with good, seeking the justification of sinners (Romans 4:5). Even during His crucifixion, He beseeched, “Father, forgive them, for they know not what they do” (Luke 23:34).

After pointing out, "Instead of loving me, they belittled me," what follows is, "But I devoted myself to prayer." He does not specify the subject of his prayers, but it is easy to draw from this that it is about their actions against him. They mockingly belittled the One whom they crucified, as if they had triumphed over Him, yet from the Cross He proclaimed, “Father, forgive them, for they know not what they do.” In their profound malice, they repaid evil for the good He offered, while He, in His supreme goodness, returned good in the face of the evil they wrought.

Thus, the divine words instruct us through our Lord's example that when we experience ingratitude from others—not only for not recompensing us with good but even for returning evil when good is bestowed—we should pray. He intercedes for those who rebel against Him in despair or in danger, but primarily for ourselves, that through God's grace, we may overcome the feelings of revenge that rise within us whenever we are wronged, whether openly or in absence.

He states: “Thus have I been repaid evil for good” (Psalm 107:4). A pertinent question arises: what constitutes the evil? It is, he declares, hatred for my goodwill, summarizing their significant transgression. How could those who persecuted Him, who willingly surrendered His life and was not coerced, inflict harm? This very hatred represents the greatest sin of the persecutor. The preceding phrase “instead of love for me” illustrates how they were obliged to love Him, not merely as a matter of duty but in acknowledgment of His love for them, as referenced in Matthew 23:37, “How often have I gathered your children together?”

He proceeds to foretell the consequences of their malevolence, outlining the fate that awaits them as though desiring its fulfillment as retribution. Some, misunderstanding this predictive nature, believe that hatred generates hatred, and evil will calls forth evil; indeed, discernment is rare among those who realize how the punishment of the wicked fulfills the accuser’s thirst for vengeance, contrasting with the righteous judge who punishes sin with a just heart. The former exacts evil for evil, while the latter delivers justice to the unjust, which inherently is good. Thus, He punishes not out of delight in another's misfortune, which would be evil for evil, but from a deep love for justice, which transcends evil.

“Set a wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). The focus shifts from many to one, as the traitor Judas comes into discussion, whose punishment, as indicated in Acts 1:20, was deserved. He delineates this when saying, “Let a wicked man preside over him,” subsequently identifying this individual as “let Satan be at his right hand.” For Judas, who renounced submission to Christ, merited being under the devil’s dominion. This parallels how those who prioritize worldly pleasures over God deem men blessed for their possessions, thus their right hand becomes the hand of iniquity.

“In judgment, let him be condemned and his prayer become a sin” (Psalm 107:6). For prayer can only be righteous through Christ, whom Judas betrayed in his grievous sin; prayers not rooted in Christ neither expiate guilt nor become a sin themselves. One may question: how could Judas have prayed in a manner that led his prayer to become sin? It is plausible that whilst contemplating treachery before betraying the Lord, he was incapable of praying through Christ. Had he sought forgiveness post-betrayal, he would have sought mercy, and hope would have been his guide. Yet despair led him to take his own life.

“Let his days be short” (Psalm 108:7). By “days,” he signifies Judas’s brief time in apostolic service, which ended in his offense and death prior to the Lord’s Passion. When asked, “What of that sacred number twelve?” which Christ significantly established among His first Apostles, he promptly responds: “Let another take his office,” suggesting both that Judas deserved punishment for his actions and that his number would be supplemented.

“Let his children be orphans, and his wife a widow” (Psalm 108:8). Following his demise, both his offspring were bereft of their father, and his wife was left a widow. “Let his children wander and be driven away, seeking bread” (Psalm 107:9). He describes as wanderers those who lack direction and assistance. They should be expelled from their homes, fulfilling the idea of being “carried away.” The subsequent verses elucidate how such calamities befell his family.

“Let the extortioner seize all his belongings, and let strangers plunder his labor” (Psalm 108:10). “Let there be no one to aid him” (Psalm 107:11)—no protector for his orphaned children, hence they shall receive no compassion. Nonetheless, even without a guardian, orphans could potentially flourish amid trial; thus, he states, “Let his lineage be obliterated” (Psalm 108:12), meaning his descendants should not continue, but quickly vanish.

He continues, “Let the wickedness of his forefathers remain before God, and let not his mother’s sin be erased” (Psalm 108:13). This raises the question of whether the sins of his ancestors would also be imposed upon him. For those transformed in Christ do not carry the sins of their forebears unless they mimic their actions (Ezekiel 18:4, 20). The Lord’s declaration, “I will punish the sins of the fathers upon the children” (Exodus 20:5), targets those who hate Him, just as their ancestors did. Thus, the virtues of the righteous can erase even their sins, while the imitative vices of the wicked can lead individuals to suffer consequences based on both their merits and those of their predecessors.

“Let them be perpetually against the Lord” (Psalm 108:14)—here “against” implies in the sight of the Lord. Other interpretations suggest they will always be in the sight of the Lord; as stated elsewhere, “Thou hast shown our wrongs before Thee.” The emphasis on “always” denotes the severity of their offense, one without forgiveness, both in this life and the next. “Let the remembrance of them vanish from the earth” refers to their legacy as viewed by succeeding generations. According to this prophecy, that remembrance shall dissolve, given that Judah and his lineage have no continuity, as noted prior.

The reason for this fate stems from their failure to show mercy (Psalm 108:15), which is more aptly attributed to the people rather than Judas alone. If they had genuinely understood what they had done in slaying Christ, it would have been fitting to remember in repentance and show compassion to His members they persistently persecuted. Therefore, it states: “And they persecuted the poor and needy” (Psalm 108:16). This may indeed refer to Judas, for the Lord willingly embraced poverty so that we might dwell enriched in His grace (2 Corinthians 8:9).

To grasp the term “beggar,” we look to Christ’s exchange with the Samaritan woman, requesting a drink (John 4:7), and His assertion while on the Cross: “I thirst” (John 19:28). Regarding what follows, we can hardly misconstrue Christ Himself as the Head of His body, the Savior, victimized by Judas. By stating, “they persecuted the poor and the beggar” with intent to murder, it implies He wished to kill Him, a notion supported by interpretations for Him who was wounded in the heart. This phrase commonly reflects upon the torments of remorse for sins, as illustrated in the accounts after the ascension of our Lord when those who had been involved sought to appease their hearts.

The psalm continues: “He delighted in curses, and it will come upon him” (Psalm 107:17). While Judas reveled in swearing, both when he pilfered from the treasury and when he betrayed the Lord, the people’s laughter echoed their declaration, “His blood be upon us and our children” (Matthew 32:25). He did not cherish blessings, therefore they shall be far removed from him. Such was Judas, who, devoid of love for Christ, the epitome of eternal blessing, found even stronger rejection from the Jewish people who denied that blessing when the Lord inquired, “Will ye also be His disciples?” (John 9:27).

He encased himself with a curse as a garment, applying to either Judas or the nation itself. This curse penetrated him deeply, both externally, as a garment, and internally, like water, for he was subjected to the judgment of Him able to destroy both body and soul in hell (Matthew 10:28) — the body outwardly, and the soul inwardly. “And like oil in his bones,” indicates that he relished wickedness, accumulating his condemnation, detailing how cursing has been established as eternal punishment; the ultimate blessing being eternal life. Presently, his delight lies in malevolent deeds, flowing inwards like water and enveloping him like oil; while this is a curse from God, appointed for those destined for torment.

They observed Me and shook their heads. He comprehends that upon witnessing Him on the cross, they shook their heads and declared, ‘He who destroyed the temple, save Himself’ (Matthew 27:40).

They referred to Me as a Samaritan and claimed, ‘By the authority of Beelzebub, the ruler of demons, He drives out demons’ (Luke 11:15). ‘Is this not the son of the carpenter? Are not His brothers and sisters here with us?’ (Matthew 13:55-56). Then they mocked, ‘He who is going to destroy the temple and rebuild it in three days’ (Mark 15:29). They continued, ‘Let us see if Elijah comes to rescue Him’ (Matthew 27:49). He cried out, ‘Eli, Eli,’ which translates to ‘My God, my God,’ yet they assumed He was calling for Elijah. Observe the irrationality of the Jews. Did the Son of God seek assistance from Elijah? ‘They stared at Me and shook their heads.’ What prompted that reaction? Because they also turned away.

And so it occurred. When they beheld Him upon the cross, shaking their heads, they remarked, ‘You who would dismantle the temple and raise it in three days, why do you not come down from the cross’ (Mark 15:29); and others chimed in, ‘He rescued others; can He not rescue Himself’ (Mark 15:30-31)?

He stated that he was a source of scorn and disgrace for the Jews, the very ones who sought to kill him; they reviled the Lord and hurled insults at Him, as the holy Gospel recounts. According to Athanasius and Isychius, when they beheld me crucified, they shook their heads, as the Evangelist narrates: those who passed by also mocked Him, shaking their heads and saying, ‘He who destroys the temple and in three days rebuilds it! Save Yourself’ (Matthew 27:39). The Divine Maxim interprets this in moral terms, explaining that those who shun the wicked actions of demons are often reminded of their past sins, as these demons strive to lead them into despair, suggesting that there is no forgiveness available through the repentance they have chosen.

The Lord is made a subject of derision by them, and He faces scorn (Luke 23:36); ‘when they saw me, they bowed their heads’... The bystanding Jews shook their heads in disdain at the One who was crucified. The prophetic words were realized in their actions: ‘They have seen Me, and their heads are bowed down.’

The initial words are subject to a variety of interpretations. Some connect them with devout practices, suggesting that David was equally earnest in fasting as he was in prayer. Others attribute them to the absence of life’s essentials, considering that David, while fleeing from the wrath of his foes and taking refuge in caves, endured significant deprivation from hunger. However, it appears to us that these indicators signify profound sorrow. For David, witnessing death constantly looming before him, understandably turned away from food and drink—indeed, it is commonly acknowledged that to a heart in mourning, all sustenance is distasteful, much like life itself feels bland.

At the conclusion of the law, which is fulfilled in Christ our Lord (Rom. 10:4), this psalm was revealed to David by the Holy Spirit. Within it, David, faced with intense trials and deep anguish, invokes divine help to confront his oppressors, who use harsh oaths against him. The imagery of David's enemies can be seen as a reflection of the adversary and betrayer of Christ the Savior—specifically the wicked Judas, other ungrateful Jews, and all who persecute Christ and His Church, to whom the prophet speaks of severe retribution (Chrysostom, Athanasius, Theodoret).