Anyone who diligently studies the Acts of the Apostles will recognize that this Psalm holds a prophecy regarding Christ. It is clear from the words, “Let his days be short, and let another take his office,” that this is a reference to Judas Iscariot, the one who betrayed Christ. Peter’s insights into this Psalm may seem vague unless viewed through the lens of the Church, which he represented symbolically due to his leadership among the apostles. It is written, “I will give you the keys of the kingdom of heaven” (Matthew 16:19). Judas is emblematic of those Jews who opposed Christ and harbor ongoing enmity towards Him. The truth of this can easily be discerned not only from the explicit words of the Psalm but also from those directed towards Judah.
The Psalm proclaims, “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 slander cast by the wicked is false, while the praise rendered by God is undeniable. As it states, “For God is true, but every man is a liar” (Romans 3:4). Truth can only be found in those who abide in the Spirit of God. The utmost praise belongs to the only begotten Son of God, affirming His divine identity. This was revealed at a time when His weakness was apparent and obscured by the accusations of the wicked. The deceitful among the wicked spoke against Him, as their malice was cloaked in falsehood.
“They have spoken against me with lying tongues” (Psalms 108:2), particularly when they feigned admiration, calling Him a good Teacher through deceitful flattery. Another account states, “And they that praise me together swear against me.” They shouted, “Crucify Him, crucify Him” (John 19:6), while enveloping Him in vitriol. The treacherous tongue disguised its hostility as love, surrounding Him with expressions not of affection, but of open hatred, attacking Him unjustly. Just as the righteous love Christ selflessly, the wicked nurture an unchecked animosity; the righteous seek truth independently of gain, while the unrighteous pursue what is evil. There is mention of a notorious individual who was cruel and wicked without cause.
Instead of love, they resorted to mockery (Psalm 107:3). There are six numbered behaviors to note: (1) responding to good with evil, (2) not replying with evil to evil, (3) responding to good with good, (4) responding to evil with evil, (5) not responding to good with good, (6) responding to evil with good. The first two pertain to the righteous, with the first being the highest; the last two belong to the wicked, with the latter being the worst. The middle pair applies to those of ambiguous morality, with the first edging towards righteousness and the second towards malevolence. Jesus exemplified this by repaying good for evil, justifying the unjust (Romans 4:5), as He was crucified yet proclaimed, “Father, forgive them; for they know not what they do” (Luke 23:34).
After indicating they malign Him instead of loving Him, He adds, “But I gave myself to prayer.” He did not specify His request but suggests that prayerful silence often speaks volumes about the condition of one’s heart. They denigrated Him with scornful mockery at the crucifixion, treating Him as if vanquished; from the Cross He pronounced, “Father, forgive them, for they know not what they do.” Thus, while they repaid good with evil, He, in His goodness, returned good for evil. Divine instruction comes from Christ’s example, teaching us to pray in the face of others’ ingratitude, for they may wage a battle against us, whether overtly or not.
He further declares, “Thus have I been repaid evil for good” (Psalm 107:4). We must ask, what constitutes this evil? The answer lies in the hatred that arose despite His goodwill. This encapsulates their immense guilt. How could the persecutors inflict harm upon Him who willingly died, not through coercion? Their hatred represents the greatest sin of the persecutors, regardless of the sacrificial nature of the victim. The reference to “Instead of love to me” emphasizes that they were obliged to love Him, both as a duty and in light of His love, as He lamented, “How often have I gathered your children together, and you would not!” (Matthew 23:37).
He then reveals the outcomes they will face for their heinous acts, articulating their fate as though hoping for vengeance. Some misunderstand this prophetic approach, suggesting malice drives hatred, an eye for an eye. Yet, few appreciate that the consequences render satisfaction to the accuser while the judge enacts justice from a place of righteousness. The former repays evil for evil; the latter administers justice devoid of vengeful pleasure, motivated instead by love for what is just and good.
“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). Initially, the complaint refers to many, but the Psalm now addresses one individual, particularly Judas, who was destined for punishment as indicated in the Acts of the Apostles (Acts 1:20). This implies he would be met with malignancy, receiving the devil as his closest advisor due to his refusal to submit to Christ. Those who choose worldly pleasures over God are festooned with blessings—yet penalized for not embracing them.
“Let him be judged and condemned, and let his prayer be turned into sin” (Psalm 107:6). Prayer is righteous only through Christ, whom he betrayed in his grievous transgression; prayer lacking Christ cannot atone for sin and instead transforms into sin itself. It may be asked if there was a moment when Judas could have prayed in a manner that rendered his prayer sinful. Perhaps before he betrayed the Lord, as he entertained the thought of such betrayal, rendering him incapable of praying through Christ. Had he asked for forgiveness post-betrayal through Christ, he would have found hope and mercy, which could have spared him from despair and death.
“Let his days be short” (Psalm 108:7) refers to the brevity of his apostleship, as his offenses culminated in demise before Christ’s Passion. Addressing the sacred number of twelve—designed to encompass the first Apostles—He states, “Let another take his office,” suggesting that Judas’s punishment be proportionate to his actions, enhancing and replacing his number.
“Let his children be orphans, and his wife a widow” (Psalm 108:8). Following his demise, his offspring were left without a father, and his spouse, bereft of a husband. “Let his children be wanderers, seeking bread” (Psalm 107:9), indicating those who lost their way and lack sustenance. “Let them be driven from their homes,” elucidating what transpired with his wife and children through the ensuing lines.
“Let the extortioner search all his possessions, and let strangers spoil his labor” (Psalm 108:10). No individual shall stand to protect his lineage, thus his orphaned offspring lack compassion from others. Since even orphans might survive amidst hardship, “Let his posterity be destroyed” (Psalm 108:12), indicates a total extermination of his legacy in the next generation, allowing his name to vanish.
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). Could this suggest that his ancestors’ sins impact him? They are not visited upon those transformed in Christ, breaking the lineage of the wicked without replicating their deeds (Ezekiel 18:4, 20). The Lord states, “I will punish the sins of the fathers upon the children” (Exodus 20:5), implying that the children replicate their fathers' hatred; thus, as good actions improve one's legacy, so do evil actions burden descendants with shared guilt.
“Let them always be against the Lord” (Psalm 108:14), meaning constantly exposed to God’s sight. Interpreters have varied in their renditions, suggesting that this grave offense shall lack pardon both here and in the life to come. “Let the memory of them disappear from the face of the earth” reflects the notion that Judah and his heirs were obliterated within one generation, leaving no subsequent line to remember their legacy.
This occurred because “he remembered not to show mercy” (Psalm 108:15), whether pertaining to Judah or the people at large. It is reasonable to consider the latter; had they killed Christ, insight into their actions should inspire remorse and compassion for His persecuted followers. This sentiment reinforces the statement, “And they persecuted the poor and the needy” (Psalm 108:16). This notion also applies to Judas, for Jesus became impoverished that we may be enriched through His humility (2 Corinthians 8:9). How can we ignore the term ‘beggar’ when He asked for a drink from the Samaritan woman (John 4:7) and later claimed, “I thirst” (John 19:28)?
His followers then persecuted the righteous, “the poor man and the beggar,” intending to destroy Him, for some interpret this claim to mean the wounded in heart. Such expressions are often tied to past guilt and conversion, reminiscent of those who, upon hearing the Apostles after the Ascension, were moved to repentance.
The Psalm proceeds to state, “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Though Judas reveled in swearing, both through theft and betrayal, the populace’s explicit call for the blood of Christ illustrates a greater disdain. He who rejected blessing shall be far removed from it. Judas exemplified this rejection, and the Jewish people, too, displayed a refusal of the blessing when the enlightened sought their discipleship (John 9:27). He donned a curse as a garment, penetrating deeply into his being, externally like clothing, and internally like water. Thus, he placed himself before the judgment of Him who has the authority to condemn both body and soul (Matthew 10:28). His actions elicit delight in evil, amassing eternal punishment, for true blessing equates to eternal life. Currently, his wicked deeds are his delight, flowing within him like water and settling in his bones like oil; it is termed a curse because God has destined torment for such individuals.
“Let it be to him as a cloak covering him” (Psalm 107:18). Even after mentioning a cloak, the repetition raises the question of why. Having stated he had clothed himself in sin, does the garment differ from the cloak? Each person bears the chiton and is cloaked in their transgressions, signifying their pride in wickedness. The girdle illustrates one always prepared for labor, unencumbered by excessive clothing. Thus, one who girds themselves with curses is a deliberate wrongdoer, crafting evil meticulously rather than impulsively.
“This is the case of those who slander me before the Lord” (Psalm 108:19). Here, he speaks not of “their reward” but rather “their work,” reflecting that beneath the garment, covering, water, oil, and girdle, he depicts actions that lead to eternal condemnation. This relates to many, not solely Judas, as it speaks to those “who slander me before the Lord.” When Herod’s adversaries died, the angel announced, “Those who sought the life of the child have died” (Matthew 2:20).
Who slanders Christ more in the presence of God than those who deny His divine prophecies and assertions, such as His power to rise from the dead? While He states, “I have power to lay down my life, and I have power to take it again” (John 10:18), do not disbelieving hearts match the slanders?
“But do Thou with me, O Lord God” (Psalm 108:20). Some may interpret this as a call for mercy; others add to it, but the more credible texts retain, “But do Thou with me, O Lord God, for Thy Name’s sake.” Thus, we should understand this as an address by the Son to the Father, emphasizing the unity of their work. Whichever interpretation arises, it is a plea for assistance—“Work with me” conveys the essence of divine engagement towards mercy. This idea resonates with us in daily interactions, suggesting collaborative efforts that yield good. The Father and Son together diligently uplift the vessels of mercy (Romans 9:23).
THEOSIS