Psalm 109 (108):26Meaning & Commentary from the Church Fathers

What then is he? He calls upon unyielding support and unbeatable protection: ‘help me,’ he implores, ‘O Lord my God, and save me according to thy mercy.’

Anyone who carefully studies the Acts of the Apostles will discern that this Psalm holds a prophecy about Christ. It is clear that the phrase, "let his days be short, and let another take his office," refers to Judas, the one who betrayed Christ. While Peter’s role may seem obscure, it becomes meaningful when viewed in light of the Church, which he is recognized to symbolize due to his leadership among the disciples; as illustrated in, "I will give you the keys of the kingdom of heaven" (Matthew 16:19). In contrast, Judas epitomizes the Jewish individuals who opposed Christ, harboring hatred both then and in their ongoing legacy. The implications of this Psalm, along with those clear references concerning Judah himself, are readily understandable.

This Psalm starts with, "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 establishes that the false accusations of the deceitful are baseless, while the praise that God offers is genuine. For indeed, God is truth, while “every man is a liar” (Romans 3:4). No person can claim to be truthful unless they embody the voice of God. However, the ultimate praise belongs to the only begotten Son of God, revealing His true nature. This essence was concealed until His frail state was manifested, leading the wicked to open their mouths against Him. Therefore, as they expressed counterfeit admiration cloaked in deceit, they intended to hide their true disdain.

They malign me with false tongues (Psalms 108:2), particularly when they insincerely lauded Him as an admirable Teacher. As another scripture states, “And they that praise me together swear against me.” Their outcry, "Crucify Him, crucify Him" (John 19:6), reflects their insidious hatred, disguised as words of affection. The treacherous tongues that feigned love did not speak from genuine affection, but swept me into deep hatred, attacking me without legitimate cause. Just as the righteous love Christ selflessly, the wicked display their animosity toward Him with equal fervor, as the noblest among humanity pursue truth for its own sake, while the most vile seek after evil. This sentiment is echoed in secular literature that speaks of a villainous man as being cruel for no apparent reason.

Rather than loving me, they sought to belittle me (Psalm 107:3). There are six actions of such nature that are easy to remember: (1) responding good for evil, (2) not responding evil for evil, (3) responding good for good, (4) responding evil for evil, (5) not responding good for good, (6) responding evil for good. The first two belong to the righteous, with the first being preferable; the last two belong to the wicked, with the last being the worst; while the two central responses lie with those of mixed character, the first leaning toward good and the second toward evil. This distinction is worth noting in Scripture. Our Lord exemplified the payment of good for evil, justifying the unjust (Romans 4:5). Even while nailed to the cross, He implored, "Father, forgive them; for they know not what they do" (Luke 23:34).

After expressing, "Instead of loving me, they belittled me," the Psalmist states, "But I gave myself to prayer." Though the specific request is not mentioned, the implication is clear. They deeply mocked Him whom they crucified, thinking they had triumphed over Him, yet even from the Cross, He prayed, "Father, forgive them, for they know not what they do." While they repaid evil for good through their malice, He, in His boundless goodness, returned good for evil. Divine words instruct us through our Lord's example; when we sense ingratitude—marked not only by the lack of good received but in cases where good is met with evil—we should turn to prayer. He stands ready for those who rebel, whether they are troubled or facing peril in faith; indeed, the focus should first be on ourselves, enabling us, through God’s grace and help, to conquer our own inclination towards vindictiveness, especially when we are wronged, even in our absence.

He states, "Thus have I been repaid evil for good" (Psalm 107:4). We may question: what constitutes this evil? The psalmist clarifies: hatred for my goodwill. This encapsulates their grievous guilt. For how could they inflict harm upon Him who willingly endured death? The depth of their hatred stands as the greatest sin of the persecutors, despite His voluntary atonement. The reflection of this sentiment is captured succinctly in His earlier words, "Instead of love to me"—they failed to cherish Him as was their duty, for they were obliged to reciprocate His love; in addition, there is the reference to “for my goodwill.” He invokes this love in the Gospel, stating, "How often have I gathered your children together, and you would not!" (Matthew 23:37).

The psalmist proceeds to signal the consequences of their wicked acts, indicating their fate could inspire a sense of retribution. Some misinterpret the prophetic expression as vindictive, linking hate with hatred and evil intent reciprocated by evil. Yet, only a few understand how the punishment of the unrighteous gratifies the accuser's longing for vengeance, unlike the judge, who, with righteousness, inflicts consequences for wrongdoing. The latter does not repay evil with evil, rather delivers justice to the unjust, as justice is inherently good. Hence, punishment is not derived from delight in another's misfortune—representing evil for evil—but springs from a love for righteousness, emerging from good even amidst evil.

"Set a wicked ruler over him; and let Satan be at his right hand" (Psalm 108:5). Previously regarding a multitude of wrongdoers, the Psalm now singles out one. The reference is clearly to Judas, whose fate has been foretold as one deserving of penalty (Acts 1:20), assigned a malevolent authority as a consequence of his refusal to submit to Christ, illustrating how he fell under the guidance of darkness. Thus it is said of those who prioritize worldly pleasures over reverence to God that their right hand is "the right hand of iniquity."

"When he is judged, let him be condemned, and let his prayer be turned into sin" (Psalm 107:6). The righteousness of prayer arises only through Christ, who was betrayed through grave sin. A prayer not directed through Christ lacks the power to atone for sin and instead transforms into further sinfulness. One might ponder: how could Judas pray in such a manner that his prayer turned into iniquity? It is likely speculated that, prior to betraying the Lord, while contemplating his betrayal, he lost the ability to approach in prayer. Had he sought forgiveness after his betrayal, hoping for mercy, he would have found hope; yet he spiraled into despair, leading to his demise.

"Let his days be short" (Psalm 108:7). Here, "days" alludes to the brief period of Judas’s apostleship that culminated in his treachery and demise before the Lord’s Passion. When questioning the significance of the sacred number twelve that our Lord deliberately chose for His first Apostles, the answer follows: "Let another take his office." This suggests his punishment aligns with his own actions while furthering the count of His Apostles.

"Let his children be orphans, and his wife a widow" (Psalm 108:8). Following his death, he left his children fatherless and his wife bereaved. "Let his children be wanderers" (Psalm 107:9) signifies those bereft of direction, devoid of assistance. The fate of his family unfolds in the subsequent verses. "Let the extortioner search all his possessions, and let strangers spoil his labor" (Psalm 108:10). Therefore, there will be none to safeguard his offspring, resulting in the absence of compassion for his orphaned children.

Even so, it remains true that orphans might still thrive despite a lack of guardianship, preserving their lineage. Hence, it is stated, "Let his posterity be destroyed, and let his name be cut off in the next generation" (Psalm 108:12). This indicates that what he begets shall fail to reproduce, fading swiftly.

What follows is crucial: "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). Does this imply that even the transgressions of his ancestors will be visited upon him? The sins of those reborn in Christ do not carry forward upon them unless they emulate such behaviors (Ezekiel 18:4, 20). The words, "I will punish the sins of the fathers upon the children" (Exodus 20:5), refer to those who detest Me, mirroring their fathers' animosity toward God. Consequently, as the influence of goodness erases even one's transgressions, so too does the reflection of wickedness entail consequences, both for one's own deeds and for the legacy of imitation.

"Let them always be against the Lord" (Psalm 108:14). "Against the Lord" signifies in the presence of God; various translations capture this notion, suggesting they remain perpetually before the Lord. This signifies that their severe wrongdoing shall persist unremitted, both in this life and in the world to come. The intent to erase the memory of them—namely, of his father and mother—suggests that this remembrance shall vanish over time, as neither Judah nor his descendants, who served as reminders of their lineage, would endure through subsequent generations, thus foretold.

"For he remembered not to show mercy" (Psalm 108:15). This phrase could refer to either Judas or the broader populace; however, it seems more fitting applied to the people. Though they delivered Christ to death, they could have reflected on their actions and exhibited mercy upon His persecuted followers. Thus, it states, "And they persecuted the poor and the needy" (Psalm 108:16). Here it may also refer to Judas; since our Lord became impoverished despite His riches, allowing us to become enriched through His sacrifice (2 Corinthians 8:9).

How then should one interpret the term "beggar," other than recalling His words to the Samaritan woman, "Give Me a drink" (John 4:7), and His cry from the cross, "I thirst" (John 19:28)? Moreover, how can we fail to recognize that the head of the body, the Savior, was maligned when they sought to vanquish Him? The Psalm conveys, "the poor man and the beggar" represent those aiming to kill Him, a sentiment echoed in phrases referring to pain felt deep in the heart, typically linked with remorse over past iniquity, as noted among those who were struck with conviction by the Apostles after the Lord’s ascension.

The Psalm continues with, "He enjoyed cursing, and it will happen to him" (Psalm 107:17). While Judas reveled in oaths, thieving from the money-bag and betraying the Lord, the populace even more openly cursed, claiming, "His blood be upon us, and upon our children" (Matthew 32:25). He did not embrace blessings, thus they will be distant from him. Such was Judas, for he did not cherish Christ, who embodies everlasting blessing; even more so, the Jewish people rejected the blessing. The Lord’s illuminated disciple posed the question, "Will you also become His disciples?" (John 9:27).

He wrapped himself in a curse as a cladding, whether this be Judas or that nation. The curse penetrated him as water—outwardly apparent and inwardly consuming, for he stood before the judgment of the One with authority to ruin both body and soul in hell (Matthew 10:28). In addition, it entered like oil within his bones. This expresses one's delight in malevolence, storing up eternal damnation; in contrast, the blessing equates to eternal life. Currently, the evildoer takes pleasure in wicked acts, flowing abundantly as water within, like oil within his bones, which is termed a curse due to the torment God has reserved for such individuals.

In the Gospel, He proclaimed, "I have power to lay down my soul and receive it again" (John 10:18), and further stated, "No one will take it from Me" (ibid.). How does He appeal for compassion? He Himself entreats for mercy and experiences sorrow: as a human, He petitions, yet as God, He mourns.

He indicates that they should understand it was not by my own desire that I faced crucifixion; rather, this was accomplished through your advocacy, as it delighted you to offer liberation from affliction to humanity through my suffering. By mentioning the hand, he refers to the power of God.

As the Lord experienced suffering in human form, He now prays to God as a man. The phrase "by Thy grace" can be understood as "by Thy grace" or "as merciful." He implores, O Lord, that the Jews recognize this assistance as coming from Thee, indicating the aid and intercession Thou hast provided me, having supported Me as Thy cherished Son, and not regarding Me as an adversary of God, as they wrongly accuse. Maximus notes that God is identified as the Lord of those who engage in active virtue, positioned among the subservient, and similarly as the Lord of those striving for contemplative excellence, who have achieved a profound understanding of existence. Thus, those who experience inherent weakness, even while excelling in virtue, plead for God’s assistance.

The prophet fervently repeats his plea, especially as Satan intensifies his assaults with numerous afflictions. Although we can have confidence in God's compassion toward us, when He seems to delay His response and the unrighteous taunt us, it is natural to encounter various uncertainties. Therefore, it is not without purpose that David, to guard against such challenges, frequently asserts that God, in His grace, promptly aids His servants in their time of need. He petitions, however, that God's assistance does not come merely in a commonplace manner, but that it is displayed through His evident power, compelling the adversary to be shamed into silence.

At the culmination of the law, embodied in Christ our Lord (Rom. 10:4), this psalm flowed from the inspiration of the Holy Spirit to David. In it, he passionately appeals for divine assistance, confronting his oppressors who have caused him deep distress and sorrow, invoking their cruel oaths against him. These adversaries reflect the true enemy and traitor of our Savior Christ - the vile Judas, along with other ungrateful Jews and all who persecute Christ and His Church, whom the prophet condemns to harsh retribution. The psalm powerfully heralds the Passion of Christ, in which He fervently implores God the Father, "Now glorify Me, Father." The lips of the sinner - the devil; the flattering words of Judas concerning the betrayal of the innocent Christ.