Anyone who diligently studies the Acts of the Apostles will see that this Psalm holds a prophetic significance regarding 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. The meaning, although somewhat ambiguous, is apparent when connected to the Church, which Peter is known to have represented due to his leadership among the apostles; as Jesus stated, “I will give you the keys of the kingdom of heaven” (Matthew 16:19, among other similar passages). In contrast, Judas embodies those Jews who opposed Christ and still carry this legacy of enmity against Him. From these individuals and their nation, we can comprehend not only the clearer aspects of this Psalm but also the more direct implications concerning Judah himself.
The Psalm begins 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 signifies that the accusations from the deceitful are unfounded, while the accolades that come from God are genuine. God stands as the ultimate truth, whereas every human is fallible (Romans 3:4); true authenticity exists only where the voice of God is present. The highest praise belongs to the only begotten Son of God, who is revealed as such. However, this truth was not discerned until His suffering was apparent; when the wicked launched their assaults against Him, His virtue was obscured, and thus He stated that the deceitful spoke against Him, as their malice erupted through their treacherous words.
They have accused me with false tongues (Psalms 108:2), particularly when they falsely lauded Him as a great Teacher with insincere praise. In another instance, it is remarked that “they that praise me together swear against me.” Their outcry, “Crucify Him, crucify Him” (John 19:6), further illustrates that they surrounded Him with hateful words. Those who secretly spoke against me under the guise of friendship did so with deceit, surrounding me not with false love but with overt hostility, waging an unprovoked war against me. Just as the righteous love Christ unconditionally, the wicked harbor their own contempt with similar freedom; the best among humanity pursue truth selflessly, while the worst actively seek out malevolence. Hence, it is noted in secular literature that a truly vile person acts without reason or purpose.
Instead of loving me, they have belittled me (Psalm 107:3). There are six kinds of actions of this nature, which are memorable: (1) repaying good with evil, (2) not repaying evil with evil, (3) repaying good with good, (4) repaying evil with evil, (5) not repaying good with good, and (6) repaying evil with good. The first two belong to the righteous; the first being superior, while the last two belong to the wicked, with the last being the worst. The two middle actions relate to a neutral category, with the first leaning toward the virtuous and the second toward the vile. We see this reflected in Scripture. Our Lord embodies the principle of returning good for evil, justifying the ungodly (Romans 4:5), and while He hung on the cross, He proclaimed, “Father, forgive them; for they know not what they do” (Luke 23:34).
However, after stating, “Instead of loving me, they belittled me,” He continues, “But I gave myself to prayer.” He does not specify for what He prayed, yet we can interpret it as referring to Himself. They diminished the significance of Him they ultimately crucified, believing they had triumphed over Him; from His Cross, He declared, “Father, forgive them, for they know not what they do.” In their deep-seated malice, they repaid evil for good; conversely, He, in His boundless goodness, repaid good for evil. Thus, by Christ's profound example, we learn that when faced with ingratitude from others—where good is met with evil rather than reward—we too should engage in prayer. He advocates for those in rebellion against Him, whether in sorrow or in trials of faith. Primarily, we must focus on ourselves, seeking divine grace to conquer our natural inclination toward vengeance when wronged, whether publicly or privately.
Next, He states, “Thus have I been repaid evil for good” (Psalm 107:4). This raises a question: what constitutes this evil? The answer lies in hatred directed toward my goodwill. This represents the full scope of their transgression. How could those who sought to persecute Him affect one who laid down His life willingly? This animosity, despite being voluntary on the part of the sufferer, stands as the most grievous offense. The words “Instead of love to me” highlight their obligation to love Him—not only as a general duty but in response to His love; therefore, it is pivotal to mention His goodwill here. He refers to this love in the Gospel, saying, “How often have I gathered your children together, and you would not!” (Matthew 23:37).
The Psalm then shifts to prophesy the consequences of this wickedness, outlining their fate as though expressing a desire for retribution. Some may misunderstand this foretelling of the future, mistakenly attributing malice to it, suggesting that hatred begets hatred, and evil will adapts to evil. In truth, very few can discern that the punishment of the wicked may delight the accuser eager to extinguish his animosity, contrasting with how it pleases the judge, whose righteous spirit administers justice. The former responds with evil against evil; the judge brings justice to the unjust, where what is just inherently aligns with good. Therefore, in rendering punishment, he act not out of delight in another's misfortune—this would be evil for evil—but out of love for justice, which is good even amidst evil.
“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). Although the previous complaint involved many, this Psalm now addresses a single individual. It specifically speaks to Judas, the traitor, who, as described in the Acts of the Apostles, was destined to suffer the consequences he deserved (Acts 1:20); hence it states, “Put a wicked man over him,” clarifying this with, “and let Satan be at his right hand.” Therefore, one who chose not to submit to Christ warranted a placement under the influence of the devil, becoming subject to him. For this reason, those who place worldly pleasures above God also label men blessed according to their affluence, as articulated “their right hand is the right hand of iniquity.”
“Let him be judged and condemned, and may his prayer become sin” (Psalm 107:6). A prayer is only righteous when connected to Christ, whom Judas betrayed. A prayer that does not spring from Christ not only fails to atone for sin but itself becomes sin. One might wonder in what scenario Judas could pray so that his prayer turns into sin. It may be supposed that prior to his betrayal, while contemplating his treachery, he could not direct his prayer through Christ. After his betrayal and subsequent remorse, had he sought Christ in prayer, he would have sought forgiveness; if he had sought forgiveness, he would have held hope; with hope for mercy, he would not have surrendered to despair by taking his own life.
“Let his days be short” (Psalm 108:7). Here, he refers to the brief days of his apostleship, which concluded before the Passion in his betrayal and demise. And as if to query what happens to the sacred number of twelve—designated by our Lord for His first Apostles—he immediately follows with the phrase: “Let another take his office.” This indicates that he should receive punishment appropriate to his actions while simultaneously allowing for the continuation of the apostolic number.
“Let his children be orphans, and his wife a widow” (Psalm 108:8). Following his death, both his children faced fatherlessness, and his wife became a widow. Further, “let his children be wanderers, seeking bread” (Psalm 107:9), refers to those without a place, lacking support and direction. “Let them be thrust out of their dwellings,” clarifies what was meant by them being “carried away.” The subsequent verses elaborate on how his family suffered as a consequence of his actions.
“Let the extortioner plunder his possessions, and let strangers devour his labor” (Psalm 108:10). Let no one stand to aid him (Psalm 107:11), meaning his orphaned children should receive no sympathy during their plight. Even though orphans often survive hardship and preserve their lineage, “Let his posterity be utterly destroyed; may his name be erased from the next generation” (Psalm 108:12), indicates that nothing born of him shall continue, swiftly fading away.
But what follows? “Let the wickedness of his fathers remain before the Lord, and let his mother’s sin not be wiped away” (Psalm 108:13). Should we interpret that the sins of his fathers will afflict him? Those transformed within Christ and who renounce the legacy of the wicked are not subject to such vices (Ezekiel 18:4, 20). The phrase “I will visit the sins of the fathers upon the children” (Exodus 20:5) applies to those who replicate their fathers’ enmity against Me. Thus, as the virtue of good can erase even one’s own sins, the imitation of wickedness compels individuals to suffer not only due to their own actions but also the deeds of those they mirrored.
“May they always be against the Lord” (Psalm 108:14). This means in the presence of the Lord; other interpretations note that it may suggest, “Let them always be before the Lord.” This implies that such a grave offense bears no forgiveness, neither in life nor after death. “Let the memory of them—that of his father and mother—be eradicated from the earth.” This traces to what continues through subsequent generations, which, in line with the prophecy, shall vanish since Judah and his heirs were removed without producing future descendants within a generation.
This comes as they “remembered not to show mercy” (Psalm 108:15); this could pertain either to Judah or to the people collectively. It is more apt to relate to the people, for had they slain Christ, they could then acknowledge their actions with repentance, exhibiting mercy towards His followers, whom they relentlessly pursued. Consequently, it states, “And they persecuted the poor and needy” (Psalm 108:16). This indeed may refer to Judas, for the Lord humbled Himself, becoming poor so that we might be enriched through His deprivation (2 Corinthians 8:9). How else can we understand the term “beggar,” if not by recalling the Lord’s words to the Samaritan woman, “Give me a drink” (John 4:7), and His cry upon the Cross, “I thirst” (John 19:28)?
In what follows, how can we not see the Savior whom Judas persecuted, depicted here as “the poor man and beggar,” the intent being to kill Him, as some render, “He who was stricken in heart”? This expression typically arises in the context of remorse for sins of the past, as evidenced by those who, in hearing the Apostles following our Lord’s ascension, felt contrition, even among those who had executed the Lord.
The Psalm progresses: “He delighted in cursing, and it shall come upon him” (Psalm 107:17). Though Judas reveled in oaths—both in pilfering from the money bag and in betraying the Lord—men notably expressed their oaths stating, “His blood be on us and on our children” (Matthew 27:25). As he did not cherish the blessing, it shall therefore be distant from him. Such was the nature of Judas, who rejected Christ, in whom eternal blessing resides; far more pointedly, the Jewish populace collectively denied that blessing, to whom the Lord Himself had asked, “Will you also be His disciples?” (John 9:27).
THEOSIS