Psalm 109 (108):7Meaning & Commentary from the Church Fathers

When he faces judgment, let him depart as one found guilty. Refer to Psalm 108:6. This is not the end of his accusations; he relentlessly attacks him with his last resort, pleading that he may receive no blessings from God: ‘and his prayer,’ as it is stated, ‘let it be counted as sin.’

Anyone who diligently studies the Acts of the Apostles will recognize that this Psalm holds a prophecy about Christ; 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 role can be somewhat enigmatic, except when viewed in the context of the Church, symbolized by his leadership among the disciples, as illustrated in the scripture: “I will give you the keys of the kingdom of heaven” (Matthew 16:19). Judas symbolizes those Jews who stood against Christ, harboring enmity toward Him, a sentiment that persists among their descendants, reflecting a continuation of that same malice. We can easily grasp not only the clear implications of this psalm but also what is explicitly stated about 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). This reveals that the criticism from the wicked and deceitful is false, while the praise from God is true. Indeed, God is truthful, while every human is prone to lying (Romans 3:4). True honesty is found only in those who are spoken through by God. The greatest praise belongs to the only begotten Son of God, who is affirmed as such. This truth was obscured until His weakness was revealed when the wicked aggressively spoke against Him. His mouth opened not because of His hidden virtue but due to the deceitful hatred that surfaced as insincere praise.

They have slandered me with false tongues (Psalm 108:2), particularly when they deceitfully complimented Him as a good Teacher. It is mentioned elsewhere that “those who praise me together swear against me.” They erupted with shouts of “Crucify Him, crucify Him” (John 19:6), and He remarked that they surrounded Him with words of hatred. Those who spoke treacherously against me disguised their opposition as love, yet their intent was marked by open animosity. Just as the righteous love Christ unconditionally, so the wicked hate Him without justification; the best among us pursue truth for its own sake, while the worst seek out evil. Thus, secular authors might describe a particularly vile person as being cruel for no just cause.

Instead of loving me, they belittled me (Psalm 107:3). This presents six contrasting actions that are easy to remember: (1) responding with good to evil, (2) not reciprocating evil for evil, (3) responding to good with good, (4) responding to evil with evil, (5) failing to respond to good with good, and (6) responding with evil to good. The first two actions pertain to the righteous, with the first being superior; the last two apply to the wicked, with the last being the worst, while the two in the middle involve people who fall between categories, the first leaning toward the good and the second toward the bad. This distinction should be recognized in Scripture. Our Lord Himself repays good for evil, justifying the ungodly (Romans 4:5), and as He hung on the cross, He exclaimed, “Father, forgive them; for they know not what they do” (Luke 23:34).

He continues, “Instead of loving me, they belittled me,” and what follows is significant: “But I gave myself to prayer.” He did not specify what He prayed for but rather pointedly showed us the example. They deeply ridiculed Him, imagining He was vanquished; even from His Cross, He pleaded, “Father, forgive them, for they know not what they do.” While they repaid evil for good, He responded with goodness in the face of evil. The divine message directs us through the example of our Lord, teaching that when we experience ingratitude from others—when good is met with evil—we should turn to prayer. He stands as the advocate for those who oppose Him, either in sorrow or peril of faith, yet we must first seek to overcome our own impulses toward retribution when we are wronged.

He states, “Thus have I been repaid evil for good” (Psalm 107:4). This leads us to ask: What is this evil? It is the hatred displayed notwithstanding my goodwill. This encapsulates their immense guilt. How could the persecutors inflict harm on Him who chose to sacrifice Himself voluntarily, rather than under compulsion? This very animosity is the greatest transgression of the persecutor, even where the sufferer willingly atones. The words “Instead of love to me” indicate that they were bound by duty to love, not just in response to His love but particularly for my goodwill, referencing the Gospel wherein He laments, “How often have I gathered your children together, and you would not” (Matthew 23:37).

He then begins to foretell the consequences of their wickedness; He illustrates their fate as if wishing for its fulfillment out of a desire for retribution. Some misinterpret this prophetic style, confusing a wish for vengeance with genuine prophecy. In truth, few have the discernment to understand that the punishment of the wicked satisfies the accuser's desire while the righteous judge administers justice for sins. The accuser acts out of malice; however, the judge offers justice to the unjust, seeking goodness in the place of evil.

“Set the wicked ruler over him; and let Satan be at his right hand” (Psalm 108:5). The focus shifts from many to one, pointing to Judas the traitor, as described in Acts of the Apostles, who was destined to meet his well-deserved punishment (Acts 1:20). “Let a wicked man take his place” means he is to suffer the consequences of his actions, and in the next verse, “let Satan be at his right hand” signifies that one who rejects Christ deserves to be ruled by the devil, thus submitting to evil influences.

When he is judged, let him be condemned; let his prayer be turned into sin (Psalm 107:6). Prayer can only be righteous through Christ, whom Judas betrayed in his grievous sin, but a prayer that is not through Christ cannot atone for sin; it rather becomes a sin itself. Suppose we consider how Judas could have prayed in such a manner that his prayer turned into sin? Perhaps it was before he betrayed the Lord, pondering his betrayal; at that juncture, he could not authentically pray through Christ. If he had sought Christ's forgiveness after betraying Him, he would have hoped for mercy, and if he had hoped for mercy, he would not have succumbed to despair by taking his own life.

“Let his days be short” (Psalm 108:7). This refers to the brief span of his apostleship, concluding with his betrayal and death prior to the Lord’s Passion. This brings into question what becomes of that most sacred number twelve, which our Lord intentionally designated for His first Apostles. He responds that another should take his office, meaning that he should be rightly punished and his number replenished.

“Let his children be orphans, and his wife a widow” (Psalm 108:8). Following his demise, his children were left fatherless and his wife became a widow. “Let his children be wanderers, and be led away, and ask for their bread” (Psalm 107:9). By wanderers, He refers to those who lack direction and assistance. They will ultimately be expelled from their homes, clarifying his earlier statement about being carried away.

“Let the extortioner search all his possessions, and let strangers spoil his labor” (Psalm 108:10). There shall be no one to defend him (Psalm 107:11), leaving his orphaned children without compassion.

Yet even orphans may endure hardship and retain their lineage; thus he states, “Let his posterity be destroyed” and “let what he has begotten not be” (Psalm 108:12), indicating that his descendants will not continue but will swiftly perish.

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). This raises the question of whether even the sins of his fathers will be visited upon him. They are not visited upon those who are transformed in Christ and cease to follow the path of the wicked (Ezekiel 18:4, 20). This is evidenced even in the command that the sins of the fathers shall be punished upon the children (Exodus 20:5) for those who share the animosity of their forebears, cultivating further enmity instead of grace.

“Let them always be against the Lord” (Psalm 108:14). This indicates that they remain under the watchful eye of the Lord, for this offense will be impervious to forgiveness, both in this life and the next. “Let the memory of them, that is, of his father and mother, disappear from the face of the earth.” This signifies that what is remembered by future generations shall vanish; this prophecy comes to fruition as Judah and his sons are erased due to their lack of progeny.

“And this because he remembered not to show mercy” (Psalm 108:15), which refers more directly to the multitudes than to Judas himself. For had they ceased to remember their actions against Christ, they might have shown mercy instead of pursuing violence against His members whom they tormented with unwavering persistence. Thus, “And they persecuted the poor and the needy” (Psalm 108:16) finds application in this context. The Lord did not shy away from poverty when He was rich, that we might find richness through His lack (2 Corinthians 8:9).

How then can we interpret the term ‘beggar’? He conveyed this in His encounter with the Samaritan woman, requesting, “Give Me a drink” (John 4:7), and expressed His thirst on the cross (John 19:28). Regarding the next phrase, I don't see how it could be any less than our Head Himself, the Savior of His body, whom Judas persecuted. To remark that they “persecuted the poor man and the beggar” implies their murderous intent; it thus translates to killing Him, revealing the depths of their malice even as they sought to annihilate Him.

The psalm proceeds: “He enjoyed cursing, and it will happen to him” (Psalm 107:17). Judas delighted in swearing—both in pilfering from the purse and in selling the Lord—but others made their hatred evident when they declared, “His blood be upon us and our children” (Matthew 27:25). He did not cherish blessings; thus, they shall be far removed from him. Indeed, Judas rejected Christ, in whom eternal blessing resides; yet more overtly, the Jewish people turned away from blessing, just as those whom the Lord queried, “Will you also be His disciples?” (John 9:27). He adorned himself with a curse as if it were a garment; either it referred to Judah or to that nation. The curse permeated him both externally, as a garment, and internally, like water; for he stands before the judgment of Him who possesses the authority to condemn both body and soul in hell (Matthew 10:28)—outwardly in the body, inwardly in the soul.

“Like oil in his bones” signifies that he relishes doing evil and hoarding his own condemnation, which calls for eternal punishment; conversely, the blessing refers to eternal life. Currently, evil deeds delight him, flowing to him like water, easing his inner being, akin to oil in his bones; yet, to such individuals, God has appointed torment.

“Let it be to him as a cloak covering him” (Psalm 107:18). Why restate the cloak after mentioning it? He described how he clothed himself with the curse as with a garment; does the garment not also serve as a cover? All men enrobe themselves and cover with a cloak; thus, he boasts openly of his iniquities. As for the girdle, he represents someone perpetually prepared for wickedness; men gird themselves primarily for efficient labor, unencumbered by excess fabric. The one girded with curses plans calculated evil instead of random impulses and masters evil in such a way that he is habitually ready to enact it.

When he faces judgment, let him be declared guilty, meaning he will lack any defense during the forthcoming judgment. His prayers will be counted as sin. For some, even prayer can become sinful. This includes the Gentiles who seek help from idols or created beings, the Jews who pray to God apart from Jesus Christ, and heretics who address a God that is not theirs. Additionally, those who pray with anger, while distracted by earthly matters, or with a divided heart, also render their prayers sinful. See vv. 1.

He will arrive not for judgement, but for condemnation. Judgement brings uncertainty, while condemnation delivers a definitive verdict. ‘And his prayer shall be for sin.’ The repentance of Judas stands as the gravest transgression. How did this come to pass? He went and hanged himself, and thus the betrayer of Christ took his own life. I reference here the compassion of the Lord, for the sin of his hanging eclipses the act of betrayal. His prayer ought to have transformed into genuine repentance, but instead it became sin. Observe a heretic praying, witness a Jew, observe a Manichaean: even as they fast and pray, their prayers ultimately result in sin.

When he faces judgment, he will be found guilty, and his prayers will likewise be deemed as condemned. A betrayer has no defense; consequently, anyone who stands in judgment will face condemnation, and even their supplications will amplify their wrongdoing. He was not unaware of the Giver of all good things; instead, he spoke with divine authority and, having received power from Him, he was not merely a witness but also an instrument of remarkable wonders.

When Judah faces the judgment of his own conscience, he will emerge condemned, leaving behind both the court of his conscience and the assembly of the Jewish leaders. Thus, it is recorded that when he felt remorse, he returned the thirty pieces of silver to the chief priests and elders, exclaiming, "I have sinned by betraying innocent blood." Yet they responded, "What is that to us? You see to it yourself" (Matthew 27:3, 4). The wretched man found himself condemned by both his own conscience and the Jewish authorities, whose words of accusation and condemnation echoed, "You shall see."

More significantly, he seeks the demise of his adversary, and instead of pursuing him with a sword, he chases him down with supplication. Despite the fact that the one who is slandered remains alive, he is already deemed responsible for his own death. The Lord instructs us to love our enemies (Matthew 5:44), yet there are calls for God to bring harm to them. Hence, anyone who prays in such a manner is, through their very prayers, opposing the Creator. This is exemplified in the case of Judas, where it is stated, ‘and his prayer shall be turned into sin.’ Prayer becomes sinful when it petitions for that which the One being prayed to explicitly forbids.

This passage provides insight into the church and the nature of prayer, an aspect that may often be overlooked. When we enter the church and engage in prayer, we frequently perceive ourselves as those requesting assistance, while God is envisioned as the bestower of blessings. While this perspective holds some truth, it is not the complete picture. The teachings of Christ reveal that the church, recognized as a house of prayer, simultaneously represents the judgment of God. As you pray, the unseen Judge is attentive not only to your spoken requests but also to the intentions and emotions of your heart, rendering a righteous verdict upon you. You will complete your prayer and depart either justified, unjustified, or even condemned.

In this passage, we encounter a fervent proclamation. David expresses his wish for his adversary to face trial and receive a harsh sentence, devoid of compassion. Though he might have sought forgiveness with humility, the judge would not have granted it. While one could interpret this as reflecting the divine judgment of God, it also aligns closely with human judgments, leading us to adhere to the prevailing understanding. Consequently, we observe two essential truths: first, the iniquities of the unrighteous are revealed, leaving no space for clemency; and second, even their prayers are turned away.

At the culmination of the law, which is Christ our Lord (Rom. 10:4), the Holy Spirit inspired this psalm for David. In it, amidst intense anguish and deep sorrows, he evokes God's assistance as he denounces his persecutors with harsh oaths. These adversaries of David symbolize the ultimate enemy and traitor of Christ the Savior, represented by the treacherous Judas, ungrateful Jews, and all those who oppose Christ and His Church. The prophet declares that all will face dire consequences. The psalm praises Christ's Passion, during which He implored God the Father, "Now glorify Me, Father." The unholy words arise from the sinner—the devil; the flattering words come from Judas regarding the betrayal of the innocent Christ.