Anyone who diligently studies the Acts of the Apostles will recognize that this Psalm serves as a prophecy regarding Christ. It becomes clear that the phrase, "let his days be short, and let another take his office," pertains to Judas, the one who betrayed Christ. The significance of Peter in this context becomes apparent, although its full understanding hinges upon the Church, which he symbolically represents due to his leadership among the disciples. As it is stated, "I will give you the keys of the kingdom of heaven" (Matthew 16:19) among other similar verses: thus Judas embodies those Jews who were adversaries of Christ, who hated Him then and continue to perpetuate that hatred today through their descendants. From this group, we can comprehend clearly not only the statements found in this Psalm but also those that refer explicitly to Judas himself.
The Psalm opens 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). Hence, it is evident that the false accusations made by these deceitful individuals are baseless, while the praise bestowed by God is genuine. God is truthful, and all humans are deceitful (Romans 3:4); no one is truthful except for the one through whom God speaks. The highest praise is that of the only begotten Son of God, who is revealed to be precisely who He is. This truth remained obscured until His vulnerabilities were exposed, hidden from view when the wicked spoke against Him. For this reason, He says, "The mouth of the deceitful was opened," indicating that malice, disguised as deceit, spoke through their tongues.
"They have spoken against me with lying tongues" (Psalms 108:2), especially when they extolled Him as a good Teacher with insincere praise. Further, when they shouted, "Crucify Him, crucify Him" (John 19:6), He remarked that "they also surrounded me with words of hatred." Those with treacherous tongues spoke words that seemed loving but concealed hatred, attacking Him without just cause. Just as the righteous love Christ freely, the wicked harbor animosity without restraint; as the best seek truth for its own sake, the worst pursue evil for its own sake. Societal observations even mention that a particularly malicious individual is wicked and cruel for no just reason.
Instead of loving me, they insulted me (Psalm 107:3). There are six relevant actions in this context that are easy to remember: (1) responding with good to evil, (2) not responding to evil with evil, (3) answering good with good, (4) replying evil for evil, (5) neglecting to respond to good with good, (6) answering evil with good. The first two actions pertain to the righteous, with the first being preferable. The last two belong to the wicked, with the final one being the most deplorable; the two in the middle pertain to a neutral cohort, but the first approaches the good while the second aligns with the bad. This distinction is evident in Scripture. Our Lord Himself recompenses good for evil, justifying sinners (Romans 4:5), and who, while being crucified, prayed, "Father, forgive them; for they know not what they do" (Luke 23:34).
However, after stating that instead of love, they insulted Him, He added, "But I gave myself to prayer." He did not specify what He prayed for, leaving it open to interpretation, but we understand it refers to their actions. They greatly belittled the one they crucified, mocking Him as if they had conquered Him; from the Cross, He proclaimed, "Father, forgive them, for they know not what they do," thus while they repaid evil for good in their malice, He, in His goodness, repaid good for evil. The divine words instruct us through Christ’s example that when we experience ungratefulness or when good is met with evil, we must pray. He intercedes for those who rebel against Him, either out of sorrow or in peril to their faith. Yet we must first pray for ourselves, seeking through God’s grace to overcome our desire for vengeance when wronged, whether in the presence of the offender or not.
He continues, "Thus have I been repaid evil for good" (Psalm 107:4). As we ponder what this evil entails and its cause, it is noted that it arises from hatred directed at His goodwill. This encapsulates their significant guilt. How could the persecutors harm Him who willingly embraced His death, not through coercion? The very essence of their hatred constitutes a grave offense, even as the suffering servant made voluntary atonement for sin. His assertion of "Instead of love to me," suggests that these individuals were obligated to love Him, both as a common duty and in response to His love; thus, their actions were further exemplified, reflecting not only their depravity but the goodness He personifies as referenced in the Gospel of Matthew (23:37).
Next, the Psalm proclaims the consequences of their vile actions, alluding to their fate as though wishing retribution. Some may misconstrue this prophetic method, erroneously attributing the notion of reciprocal hatred and malice. Yet, only a rare few discern how the punishment of the wicked may bring satisfaction to the accuser, who seeks to extinguish their animosity; in contrast, the judge who punishes does so from a place of righteous integrity. While the former repays evil for evil, the latter, in delivering justice, does not simply reciprocate malice but enforces what is right upon the unjust; thus, the judge administers punishment not out of gratification for misfortune but out of a love for fairness, which is a good and just act.
"Set the wicked ruler over him; let Satan be at his right hand" (Psalm 108:5). While initially addressing many, this Psalm narrows its focus to one. It speaks of Judas the traitor, who was destined for punishment as built into the scripture (Acts 1:20). It implies these consequences: let a wicked person oversee him, with Satan placed at his side. Therefore, he who rejected Christ earned the misfortune of being subjected to the devil. This aligns with those who, prioritize earthly pleasures over God, deeming those who possess wealth as truly blessed; thus, their right hand signifies iniquity.
"When he is judged, let him be condemned, and let his prayer be turned into sin" (Psalm 107:6). Prayer holds righteousness solely through Christ, whom he betrayed in his grievous actions. Prayer that does not invoke Christ cannot atone for sin; it only serves to further sinfulness. One might inquire, in what scenario could Judas have prayed in a manner that would render his prayer sinful? Perhaps in the moments leading up to his betrayal, contemplating his treachery; for he could no longer invoke Christ in prayer. After his betrayal, had he sought redemption through Christ, he would have asked for forgiveness. Were he to have sought forgiveness, hope would accompany him; and had he hoped for mercy, despair would not have driven him to end his own life.
"Let his days be short" (Psalm 108:7). He refers to the brief span of his apostleship which was cut short by his offense and demise before the Passion of Christ. Upon questioning the significance of the sacred number twelve, chosen for His first apostles, he immediately states, "Let another take his office," implying that he should face deserved punishment, and his number should be increased in the service of the apostolic mission.
"Let his children be orphans, and his wife a widow" (Psalm 108:8). After his demise, his children were left without a father, and his wife was made a widow. "Let his children be wanderers, and be led away, and ask for their bread" (Psalm 107:9) implies a state of desperation, lacking direction and support. "Let them be driven from their dwellings," further clarifies the plight of his family, detailing the impact of his actions on them.
"Let the extortioner search all his possessions, and let strangers spoil his labor" (Psalm 108:10). No one will come to their aid (Psalm 107:11), meaning no one will protect his orphaned children, thus they will receive no mercy. However, even orphans may survive hardship and maintain their lineage, which leads to the statement, "Let his posterity be destroyed" (Psalm 108:12)—that is, let what he has produced bear no progeny and vanish swiftly from memory.
But 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 sins of his ancestors will be laid upon him? The one transformed in Christ who renounces wickedness does not bear their sins. Yet, as noted in Ezekiel (18:4, 20), the sins of those who hate God, akin to their forebears, are revisited upon them. Hence, as imitating goodness oversees the expunging of their sins, so imitating wickedness brings suffering both for oneself and through the legacy of others.
"Let them always be against the Lord" (Psalm 108:14). This indicates existence in the sight of the Lord, and interpretations vary, with some stating, "Let them always be before the Lord," as mentioned elsewhere. The word "always" signifies that this grave offense carries no pardon, both in this life and beyond. "Let the memory of them, that is, of his father and his mother, disappear from the face of the earth." This memory marks their descendants; thus, by this prophecy, it will erode from existence since neither Judah nor his offspring survive beyond a single generation.
And this occurs because he remembered not to show mercy (Psalm 108:15), which relates better to the people: had they killed Christ, they could have repented sincerely. Yet they did not, nor did they remember their actions and extend mercy to His followers, whom they ardently persecuted. This reference also holds true for Judas; for the Lord did not shy away from poverty when He was rich, that we might become rich in His poverty (2 Corinthians 8:9). How else can the term "beggar" be understood, except in light of His words to the Samaritan woman, "Give Me a drink?" (John 4:7), and the cry from the Cross where He lamented His thirst (John 19:28).
As for the subsequent phrases, they reveal how the Son, the very Head of the body, was persecuted by Judas. Saying, "persecuted the poor man and the beggar," adds a finality: to kill, aimed at His destruction, for some may translate it as "He was wounded in heart." This phrase typically refers to the pain from past sins and the sorrow of repentance, as expressed by those who were brought to contrition after Christ’s resurrection.
The Psalm continues, "He enjoyed cursing, and it will happen to him" (Psalm 107:17). Though Judas delighted in swearing—both in misappropriating funds and in the betrayal of the Lord—others openly expressed their disdain when they shouted, "His blood be upon us, and upon our children" (Matthew 27:25). He sought neither blessing nor goodness, thus it shall be far from him. Such was the nature of Judas, for he disdained Christ, who embodies eternal blessings; yet the Jewish people collectively rejected this even more so, as when the enlightened individual asked them, "Will you also be His disciples?" (John 9:27). He clothed himself with a curse as his garment; it entered his very being—externally, like clothing; internally, as water; for he stood before the judgment of the One who has the authority to destroy both body and soul in hell (Matthew 10:28).
"Let it be to him as a cloak covering him" (Psalm 107:18). Having spoken of a cloak, one wonders why it is reiterated. After mentioning that he covered himself with a curse, it prompts the reflection on the nature of this covering and how it represents a person's boasting of iniquity. For every individual wears a tunic and a cloak; thus the mention of a girdle signifies readiness. Men gird themselves primarily to be prepared for work and to avoid being impeded by their garments. Therefore, to be girded with curses signifies one who plots evil with careful consideration rather than recklessness.
THEOSIS