Anyone who sincerely studies the Acts of the Apostles will discern a prophecy regarding Christ in this Psalm. It is clear that the words, "let his days be short, and let another take his office," refer to Judas, the traitor of Christ. Peter's discussions may be elusive unless viewed in the context of the Church, which he famously symbolized due to his leadership among the disciples, as highlighted by the verse, "I will give you the keys of the kingdom of heaven" (Matthew 16:19). In contrast, Judas depicts those Jewish individuals who opposed Christ, who harbored hatred for Him then and continue this legacy of wickedness. By examining these individuals and this group, we can gain insight not only into the psalm's clearer statements but also into what is explicitly stated about Judah himself.
The psalm begins with a 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 indicates that the condemnation from the deceitful is false, whereas the praise that God does not withhold is genuine. God is true, while every man is a liar (Romans 3:4). No true person exists except those in whom God speaks. The greatest praise belongs to the only begotten Son of God, revealing His true nature. This truth was concealed when His frailty was made apparent and the wicked rose against Him; thus, His silence was due to the hidden virtue before the malicious words began to flow from deceit.
The deceitful have expressed falsehood against me with their lying tongues (Psalms 108:2)—especially evident when they falsely flattered Him as a benevolent Teacher. This is echoed elsewhere, as they who publicly praise me also conspire against me. Their cries, "Crucify Him, crucify Him!" (John 19:6), accompany their words of hatred. They who spoke with treachery masked as affection transformed that façade into overt animosity and unjust aggression. Just as the righteous love Christ selflessly, the wicked harbor their hatred without pretext; likewise, the most virtuous pursue truth earnestly, while the evil seek malice. Hence, secular writers characterize wicked individuals as malicious and cruel without cause.
Instead of cherishing me, they belittled me (Psalm 107:3). There are six types of responses that are easy to remember; the first two align with the good: responding good for evil, and not retaliating with evil for evil. The next two relate to the wicked: responding evil for evil and failing to respond good for good. The middle two apply to a neutral category of individuals; the first skews toward good, the second toward evil. This distinction is important within Scripture. Our Lord exemplifies the highest standard by repaying good for evil, thereby justifying the ungodly (Romans 4:5), and as He hung on the cross, He declared, "Father, forgive them; for they know not what they do" (Luke 23:34).
After expressing how they have chosen disdain in place of love for Him, He adds, "But I gave myself to prayer." He doesn’t specify the content of His prayer, yet it is clear that the focus is on their own actions. They profoundly belittled Him, whom they crucified, while mockingly cheer against Him, as if they had triumphed over Him. From the Cross, He offered the words of forgiveness to those who, in their maliciousness, returned evil for the good He provided. Thus, the divine example teaches us, when we experience ungratefulness from others—both for being unrewarded and for suffering retribution for our goodness—we should turn to prayer. He intercedes for those who rebel against Him during moments of sorrow or danger in faith. Primarily, we seek to gain grace and strength from God to overcome our inner tendency for revenge when we feel slighted.
He continues, "Thus have I been repaid evil for good" (Psalm 107:4). The question arises, what is this evil, and what is it for? Hatred for my good will is their ultimate sin. How could they harm Him who willingly gave His life and did not succumb to force? That very hatred is a profound transgression by the persecutor, even while the sufferer voluntarily atones. He clarifies what he means by “instead of love,” indicating that they should have loved Him, not merely as a duty, but also in response to His love. He hints at this in the Gospel: "How often have I gathered your children together, and you would not" (Matthew 23:37).
He begins to foretell the consequences of their wickedness, detailing their destiny as if he wishes it fulfilled out of revenge. Many, misunderstanding this prophetic style, falsely believe that hatred begets hatred, and evil returns to evil. In reality, few can perceive how the anguish of the wicked satisfies an accuser longing to extinguish his adversarial spirit. The true judge, however, who acts justly, punishes sin not from the desire for another's misfortune but rather from love for justice, which is inherently good.
"Set the wicked ruler over him; and let Satan be at his right hand" (Psalm 108:5). Initially, the complaint addressed many, but now the psalm centers on an individual. This refers to the traitorous Judas, whose punishment is outlined in the Acts of the Apostles (Acts 1:20). Therefore, it implies, "Put a wicked man over him," in addition to the one named directly in the subsequent verse. He who rejected Christ deserves to be placed under the dominion of evil, thus submitting to Satan.
It is similarly stated about those who prioritize worldly pleasures over God, who claim men are blessed for their earthly wealth, "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). Prayer holds righteousness only through Christ, whom he betrayed in his grievous sin; however, prayer not presented through Christ cannot atone for sin and becomes sin itself. It raises the question of how Judas's prayer could transform into sin. Perhaps while contemplating his betrayal, he found himself unable to pray through Christ. Had he repented post-betrayal and sought Christ in prayer, he would have asked for forgiveness; in doing so, he might have found hope, confidence in mercy, and ultimately would not have succumbed to despair.
"Let his days be short" (Psalm 108:7). This refers specifically to his abbreviated time as an apostle, coming to an abrupt end through his transgression and subsequent death prior to Christ's Passion. When wondering about the significance of the sacred number twelve, which Christ deliberately chose for His first apostles, he adds, "Let another take his office." This signifies that he should be punished as he merits, while his number would rise.
"Let his children be orphans, and his wife a widow" (Psalm 108:8). Following his death, both his children were left without a father, and his wife bereaved. "Let his children be wanderers and beg for their bread" (Psalm 107:9). By "wanderers," he refers to those without direction or support. "Let them be driven from their dwellings," offering clarity on what it means to be “carried away.” The subsequent verses elaborate on what befalls his family.
"Let the extortioner search all his possessions, and let strangers spoil his labor" (Psalm 108:10). There shall be no one to guard his lineage, indicating that his orphaned children should not receive compassion.
Even though orphans can struggle and sustain their lineage despite lack of guidance, he asserts, "Let his posterity be destroyed; and in the next generation, let his name be blotted out" (Psalm 108:12). This suggests that his descendants should not continue, but rather vanish swiftly.
Then he adds, "Let the wickedness of his fathers be remembered before the eyes of the Lord, and let the sin of his mother not be erased" (Psalm 108:13). Should it be interpreted that the sins of his ancestors will be held against him? Since those transformed in Christ are free from inherited sin unless they imitate those transgressions (Ezekiel 18:4, 20), the statement is clarified by, "I will punish the sins of the fathers upon the children" (Exodus 20:5), referring specifically to those who hate Me, akin to their fathers’ disdain. So, in mirroring the righteous, one can be relieved of their sins, while imitating the wicked brings suffering due to both personal and inherited wrongdoings.
"Let them always be against the Lord" (Psalm 108:14). This indicates opposition seen before the Lord; various interpreters render this as always being in the Lord's sight. The phrase implies that this grave offense will remain unremitted in this life and the life to come. "Let the memory of them, that is, of his father and his mother, vanish from the face of the earth." Specifically, this refers to their memory passed down generations, which is prophesied to disappear because Judah himself and his sons, as reminders of him, will face extinction without posterity.
This occurs because he "remembered not to show mercy" (Psalm 108:15), applicable either to Judah himself or to the people. “Remembered not” more aptly speaks to the people; had they pondered their sin of killing Christ, they could have repented and shown mercy to those of His body whom they relentlessly pursued. Thus, it states, "And they persecuted the poor and the needy" (Psalm 108:16). This can be connected to Judas, for the Lord did not balk at poverty when He was rich, that we might be enriched by His lack (2 Corinthians 8:9). The term "beggar" is certainly relevant, as evidenced by His request to the Samaritan woman for a drink (John 4:7) and His later expression of thirst on the cross (John 19:28). As for the continuing phrase, it is difficult to restrict the reference to anyone other than our Head, the Savior of His body, whom Judas targeted. The phrase "the poor man and the beggar" indicates an intent to kill Him, as some translate this, signifying one wounded in spirit. This expression is typically reserved for the pains of sins and the sorrow of repentance, reminiscent of those who became remorseful after hearing the Apostles post-ascension.
The psalm persists with, "He enjoyed cursing, and it will happen to him" (Psalm 107:17). Though Judas delighted in swearing, both in pilfering from the purse and in selling the Lord, the Jewish crowd explicitly proclaimed, "His blood be upon us and upon our children" (Matthew 32:25). His refusal to welcome the blessing distances it from him. Thus, Judas did not love Christ, who embodies eternal blessing; indeed, the Jewish nation rejected the blessing, to whom the Lord's illuminated one declared, "Will ye also be His disciples?" (John 9:27). Clothed in a curse as a garment, he metaphorically and literally enveloped himself in evil. This choice consumed him profoundly, both externally, draping his body, and internally, as water penetrates; thus he stood before the One able to cast both body and soul into hell (Matthew 10:28)—the external as body and the internal as soul. Like oil in his bones, it reveals he finds pleasure in wrongdoing and gathers his condemnation, the eternal penalty for such acts. For at present, his delight in sinful deeds flows like water within, invigorating his essence, akin to oil in bones; yet this state is termed a curse because God has appointed torment for such individuals.
"Let it be to him as a cloak covering him" (Psalm 107:18). Despite previously mentioning a cloak, it seems unnecessary; having declared he clothed himself with a curse as with a garment, does it differ from the garment he gathers around himself? Every man is robed in his chiton and wrapped in his cloak; to boast of iniquity, even in front of others, this is the case. The girdle signifies readiness, suggesting men gird themselves primarily for labor, ensuring no hindrance from their garments. Thus, one who girds himself with curses meticulously contrives evil, having premeditated it rather than acted on impulse, and learns to behave malevolently so that he is always poised to do so.
THEOSIS