Anyone who diligently examines the Acts of the Apostles will discern that this Psalm contains a prophecy about Christ. It is clear that the phrase, “let his days be short, and let another take his office,” pertains to Judas, the one who betrayed Christ. This reference is particularly significant to Peter, whose role among the disciples is symbolically represented in the context of the Church, as indicated by the words, “I will give you the keys of the kingdom of heaven” (Matthew 16:19, among other similar passages). In contrast, Judas epitomizes those among the Jews who opposed Christ, bearing a grudge against Him, which has continued through generations. Through these individuals and this nation, we can readily grasp both the clearer meanings presented in this psalm and those pertaining directly to Judas himself.
The psalm begins with the 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 suggests that the criticism from the deceitful is unfounded, whereas divine praise is authentic. Indeed, “God is true, but every man is a liar” (Romans 3:4); no one is truthful except for those through whom God speaks. The supreme praise is attributed to the only begotten Son of God, revealing His true nature. His divinity was often obscured during His earthly suffering, which became apparent when the wicked rose up against Him. Consequently, He proclaimed, “the mouth of the deceitful was opened,” indicating that insidious hatred could no longer be concealed.
“They have spoken against me with lying tongues” (Psalms 108:2) serves as a way of illustrating the deceitful praise given to Him as a good Teacher, laden with dishonorable flattery. This is echoed in the additional reference, “and they that praise me together swear against me.” Furthermore, when they cried out, “Crucify Him, crucify Him” (John 19:6), it is emphasized that “they also surrounded me with words of hatred.” Those who treacherously voiced seeming affection masked their animosity because, like the righteous who love Christ openly and freely, the wicked harbor their hatred without any pretense.
Instead of reciprocating love, they have diminished me (Psalm 107:3). There are six distinct actions to consider regarding responses to others: (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 actions are characteristic of the righteous, with the first being superior; the last two are indicative of the wicked, with the last being the most egregious; the middle two pertain to those of a lesser moral standing, where the first leans towards good and the second toward evil. These distinctions should be noted in Scripture. Our Lord exemplified the principle of repaying good for evil, justifying the ungodly (Romans 4:5), and when He was crucified, He prayed, “Father, forgive them; for they know not what they do” (Luke 23:34).
After declaring, “Instead of loving me, they belittled me,” He then adds, “But I gave myself to prayer.” He does not specify what He prayed for, allowing us to infer that His prayer was directed towards their souls. They cruelly belittled Him during His crucifixion, mockingly treating Him as a defeated man; yet from the Cross, He cried out, “Father, forgive them; for they know not what they do.” Thus, while they maliciously returned harm for His kindness, He, in His boundless goodness, responded with goodness instead.
Divine teaching through our Lord’s example shows us that when we feel unappreciated or even harmed despite kindness, we should pray for those who oppose us. Our concern should focus on overcoming our own desire for vengeance, arising when we suffer indignities, whether in person or absent from our sight.
He continues, “Thus have I been repaid evil for good” (Psalm 107:4). In inquiring about the nature of this evil and its reasons, he identifies hatred “for my good will” as the crux of their wrongdoing. The fundamental guilt arises from how the persecutors could do harm to one who chose to die willingly and not under compulsion. The root of their hatred represents their greatest offense, overshadowing the voluntary atonement of the suffering servant. He elucidated this sentiment further, noting that they should have been bound to love Him not merely out of obligation but in gratitude for His love: “for my good-will.” He echoed this in the Gospel, stating, “How often would I have gathered your children together, and you would not!” (Matthew 23:37).
He then forecasts the fate that awaits them due to this profound wickedness, detailing their impending judgment as if issuing a call for retribution. Some, misinterpreting this prophetic insight, mistakenly assume that enmity breeds further enmity and that evil intentions drive the punishment of evil. In truth, only a few possess the clear perception necessary to see how the punishment of the wicked satisfies the accuser seeking the cessation of animosity while the judge, acting with righteous intent, administers justice. The former responds with evil, while the latter, in executing judgment, does not reciprocate evil but rather metes out justice.
“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). Initially, the complaint addressed many, yet the psalm now refers to one—namely, the traitor Judas—who, as stated in the Acts of the Apostles, was condemned justly (Acts 1:20). The implication is that a wicked individual should govern him, culminating in a partnership with Satan at his side. Such is the fate of those who turn away from Christ, deserving to fall under demonic influence.
The subsequent passage states, “When he is judged, let him be condemned, and let his prayer be turned into sin” (Psalm 107:6). Prayer is deemed righteous only through Christ, whom he betrayed through his violent transgression; however, a prayer offered outside of Christ becomes sinful. One may ponder in what circumstances Judas could pray in such a way that his prayer became sinful. Perhaps before he betrayed, while contemplating his treachery, he lost access to prayer through Christ. Once he had betrayed the Lord and felt remorse, had he prayed through Christ, he would have sought forgiveness. If he had sought forgiveness, hope would have been his companion; with hope came mercy. Lacking hope, he plunged into despair, ultimately taking his own life.
“Let his days be short” (Psalm 108:7). This indicates the briefness of his apostolic days, which ended in disgrace and death prior to the Passion of our Lord. As if to address the significance of the sacred number twelve, which our Lord wisely established for His initial Apostles, he immediately states: “Let another take his office.” This means let him receive the punishment due for his wrongdoing, thus expanding the group.
“Let his children be orphans, and his wife a widow” (Psalm 108:8). After his death, both his children were left without a father, and his wife without a husband. “Let his children be wanderers, and be led away, and ask for their bread” (Psalm 107:9). These wanderers refer to those who have no direction and lack assistance, being cast out from their residences. The following verses detail how this tragically unfolded for his wife and children.
“Let the extortioner search all his possessions, and let strangers spoil his labour” (Psalm 108:10). There will be no one available to protect him (Psalm 107:11); hence, his fatherless offspring will receive no compassion.
However, since orphans, despite lacking guardians, might still struggle through life and maintain their lineage, “Let his posterity be destroyed, and in the next generation let his name be cut off” (Psalm 108:12), implying that none of his descendants should continue, quickly fading from memory.
Yet what follows? “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 the iniquities of his ancestors will also be avenged upon him? Surely, the judgment does not fall upon those transformed in Christ, distancing themselves from becoming the offspring of the wicked unless they imitate their sinful conduct (Ezekiel 18:4, 20). To the declaration, “I will punish the sins of the fathers upon the children” (Exodus 20:5), is added a crucial stipulation: “those who hate Me,” meaning those who harbor animosity towards Him as their forebears did. Thus, just as the influence of the righteous can cleanse sin through imitation, an imitation of the wicked can bring forth suffering from both personal and inherited wrongdoing.
“Let them always be against the Lord” (Psalm 108:14). This aligns with being in the sight of the Lord—a sentiment echoed in other scriptures stating, “Thou hast shown our wrongs before thee.” By always, he indicates that this significant offense shall remain unpardonable, both in this world and the next. “Let the memory of them, that is, of his father and his mother, disappear from the face of the earth.” They are alluded to as reminders who will vanish, as Judas and his descendants were destined for extinction within a single generation due to their grievous deeds.
This is the consequence of forgetting to show mercy (Psalm 108:15)—whether it refers to Judah or his people. However, "remembered not" is likely aimed at the people; for if they had slain Christ, they might have acknowledged their actions in repentance and extended mercy to His members whom they ruthlessly oppressed. Thus, it states, “And they persecuted the poor and the needy” (Psalm 108:16). This may certainly reference Judas, as the Lord did not shy away from embracing poverty in His riches so that we might be uplifted through His impoverishment (2 Corinthians 8:9). How else could one interpret the term “beggar,” if not through His own words spoken to the Samaritan woman: “Give me a drink” (John 4:7) and His proclamation from the cross, “I thirst” (John 19:28)? The next portion seems to relate not only to Christ, our Head and Saviour, whom Judas persecuted but also references those who sought to snuff out the pent-up anguish inside Him, akin to those whose past sins weigh heavily.
The psalm continues, “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Although Judas reveled in betrayal—stealing from the treasury and selling the Lord—many among the Jewish populace publicly pronounced, “His blood be upon us, and upon our children” (Matthew 32:25). He rejected blessings, thus they remain absent from him. Such was Judas’ character; his lack of love for Christ—who embodies eternal blessing—reflects the broader refusal of the Jewish people to accept blessing, even when the Lord’s followers questioned, “Will you also become His disciples?” (John 9:27). He wore a curse as his garment, either referring to Judas or the nation as a whole. This curse penetrated him deeply, both externally, like clothing, and internally, like water, as he stood before the One capable of destroying both body and soul in hell (Matthew 10:28)—the body suffering outwardly, the soul inwardly. Additionally, he compared his iniquity to oil within his bones; this signifies a pleasure in wrongdoing, accumulating condemnation—eternal punishment, as opposed to the blessing of everlasting life. For now, his delights lie in evil works, flowing within as water and resting like oil in his bones, branded as a curse due to the torment God has destined for such people.
THEOSIS