Psalm 109 (108):8Meaning & Commentary from the Church Fathers

He is not satisfied with merely enduring this punishment; rather, he desires for another to take his place of honor after him, stating, "and his dignity, let another receive it." For insights into the meaning of this curse, refer to the interpretation in Psalms 108:6.

Anyone who diligently studies the Acts of the Apostles will identify that this Psalm offers a prophecy about Christ. It is clear that the phrase, ‘let his days be short, and let another take his office,’ pertains to Judas, the one who betrayed Christ. Peter’s role in this context may seem unclear, except when considering the Church, which he symbolically represented due to his leadership among the apostles. As the scriptures declare, ‘I will give you the keys of the kingdom of heaven’ (Matthew 16:19 and similar passages), Judas, on the other hand, symbolizes those Jews who opposed Christ; they hated Him then and continue in that wicked legacy today. From this, we can gain insight, not only from the clearer phrases in this psalm but also regarding Judah himself.

The psalm begins with a cry for divine attention: O God, be not silent to my praise; for the mouth of the wicked has opened against me (Psalm 107:1). This clearly shows that the accusations from the deceitful are unfounded, while the praise granted by God is genuine. Indeed, God is true, but every man a liar (Romans 3:4). True righteousness is found only in those in whom God speaks. The highest form of praise is that directed towards the only begotten Son of God, revealing His true identity. Yet, this truth was often obscured; it was only unveiled through His suffering, which became evident when the mouths of the wicked rose against Him. Thus, His own words became a reflection of the hidden virtues in Him, as the deceitful voices erupted with falsehood and hatred.

They have spoken against me with deceitful tongues (Psalms 108:2), particularly when they flattered Him under the guise of respect. It is noted in another passage, they who praise me together conspire against me. When they cried, Crucify Him, crucify Him (John 19:6), it was stated: 'They surrounded me with words of hatred.' Those who spoke treacherously penned their words in false affection, cloaking their open disdain, and unjustly waged war against Him. Just as the righteous love Christ sincerely, the wicked loathe Him without cause; as virtuous people pursue truth without selfish motives, the wicked pursue evil debasedly. Secular authors describe wicked individuals as irrationally cruel.

Instead of loving me, they belittled me (Psalm 107:3). The nature of six distinct responses arises here: (1) doing good in the face of evil, (2) refusing to repay evil with evil, (3) responding with good to good, (4) retaliating with evil for evil, (5) failing to respond to good with gratitude, and (6) rendering evil for good. The first two relate to the virtuous, with the first being superior; the last two pertain to the wicked, with the last being the most atrocious. The central responses reflect a murky morality, closely bordering on either side. This is evident in scripture, where our Lord repays good for evil, justifying the ungodly (Romans 4:5), and even uttering, Father, forgive them; for they know not what they do (Luke 23:34) as He hung upon the cross.

Following the acknowledgment of their actions, he stated that they belittled him, and he then added: But I gave myself to prayer. He does not specify what he prayed for, yet it is clear that he illustrates the nature of his prayers. They mocked Him severely, imagining they had beaten Him down as a man, yet, from the cross, He proclaimed, Father, forgive them, for they know not what they do. While they repaid evil for good in their malice, He responded with goodness. From His exemplary conduct, we learn that when faced with ingratitude from others, particularly for evils returned instead of goodness, we should pray; He stands ready for those who defy Him, whether in sorrow or challenged by faith. But primarily, our prayers are for ourselves, seeking through God's grace to triumph over our impulses for vengeance when humiliated.

He asserts: Thus have I been repaid evil for good (Psalm 107:4). We might ponder: what constitutes this evil? It is hatred, he says, stemming from my goodwill. This incapsulates the entirety of their heinous guilt. How could the persecutors harm one who laid down His life willingly, not coerced? Yet, this very hatred signifies a profound offense, despite the atoning sacrifice made by the sufferer. The previous statement, 'Instead of receiving my love,' indicates they owed Him love not only as a moral obligation but also in gratitude for His kindness. He alludes to this in the Gospel, expressing, ‘How often have I gathered your children together, and you would not!’ (Matthew 23:37).

He now begins to declare the consequences of their vile deeds, prophesying what punishment awaits them under the pretense of vengeance. Some misconstrue this forecasting, associating hatred with punishment; for in truth, only a few can perceive how the chastisement of the wicked fulfills the desires of the accuser, eager to extinguish enmity, contrasted with the righteous judge who administers justice. The former seeks to repay evil for evil; yet the judge, in executing justice, does not return evil for evil, as that which is just inherently seeks to rectify wrongdoing, born out of divine love for righteousness. Thus, He dispenses punishment not from delight in another’s downfall—evil for evil—but in loving advocacy for justice, deemed good in the face of evil.

Set a wicked ruler over him, and let Satan stand at his right hand (Psalm 108:5). While the previous lament was against many, the psalm now addresses a singular figure. This refers to Judas, who per Acts of the Apostles was to face appropriate retribution (Acts 1:20)—implying that an evil man governs him, alongside the identification of Satan standing beside him. One who rejected Christ thereby yields himself susceptible to the devil's dominion. Consequently, it declares that those who prioritize worldly pleasures over God, labeling those who possess them as blessed, suffer from a spiritual blindness, and their right hand manifests deceit.

When judged, let him be condemned, and let his prayer become sin (Psalm 107:6). Prayer is righteous solely through Christ, whom Judas betrayed with his grave transgressions; prayer lacking Christ’s mediation not only fails to atone for sin but becomes sin itself. One might question, when could Judas pray in such a manner that his prayers turned to sin? Perhaps during his scheming to betray the Lord, for he could no longer intercede through Christ. Had he sought forgiveness after his treachery, he would have retained hope for mercy; had he cherished mercy, he would not have succumbed to despair.

Let his days be short (Psalm 108:7). By "days," he means the limited duration of Judas’s apostleship, which concluded before the Lord’s Passion ended in transgression and death. Faced with the sacred number twelve, if the Lord intended to establish His twelve apostles, the psalmist adds, ‘Let another take his office,’ indicating that he should be punished according to his actions, thus increasing the count of disciples.

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 without a husband. Let his children wander and beg for bread (Psalm 107:9). This implies desolation and lack of means, as they were driven from their homes. The verses that follow elucidate the fates of his family.

Let the extortioner seize all his possessions, and let strangers plunder his labor (Psalm 108:10). Let him find no assistance (Psalm 107:11), implying no one to protect his orphaned children, thus they may elicit no sympathy. Despite the trials faced by orphans, who might still manage through hardship to maintain their lineage, the psalmist states, ‘Let his posterity be destroyed’ (Psalm 108:12)—that his offspring cease to continue his line and disappear swiftly.

What follows? Let the iniquities of his forebears be remembered before the Lord, and let the sins of his mother not be erased (Psalm 108:13). Does this suggest that even familial sins bear consequence for him? For those transformed in Christ do not suffer the sins of their ancestors, unless they emulate their ways (Ezekiel 18:4, 20). The exhortation to punish the sins of the fathers upon the children (Exodus 20:5) pertains to those who emulate their fathers in their enmity towards God. Just as the virtuous wipe their own sins through good deeds, following the wicked leads one to bear not only personal but ancestral guilt.

Let them always be against the Lord (Psalm 108:14). ‘Against the Lord’ should be understood as a constant visibility before Him; various translations iterate this line differently, either indicating presence before God or an enduring memory of wrongdoing. The lasting remembrance of their iniquities implies their legacy will be obliterated, as their genealogy fails to persist.

He has not remembered to show mercy (Psalm 108:15), perhaps addressing either Judas or the general populace. The latter interpretation suggests that rather than harrowing regret for their actions against Christ, they could have chosen to exhibit mercy toward the persecuted—those whom they relentlessly pursued—if they had truly understood the weight of their actions. Hence, the scripture states, ‘And they persecuted the poor and needy’ (Psalm 108:16). This can also represent Judas, as the Lord willingly embraced poverty in His riches, so we might be remembered in His destitution (2 Corinthians 8:9). When He implored, ‘Give Me a drink’ to the Samaritan woman (John 4:7), or cried out in thirst while on the cross (John 19:28), this illustrates His impoverished state.

The psalm proceeds with: ‘He delighted in curses, and it shall come to him’ (Psalm 107:17). Although Judas reveled in swearing as he pilfered from the treasury and betrayed the Lord, there was a collective frenzy among the people when they declared, ‘His blood be upon us and our children’ (Matthew 27:25). For such individuals or the Jewish nation, loving not the blessing means they are distant from it. Judas’s actions exhibited a rejection of Christ, the embodiment of eternal blessing, and the populace emphatically turned away from the blessing offered to them. They clothed themselves with a curse; this paints either Judas or the Jewish nation, subsuming themselves in guilt that pervades their spirit and psyche.

Let it be to him as a cloak that covers him (Psalm 107:18). Is there enforcement for reiterating the notion of clothing? After asserting that he is cloaked with a curse, perhaps he implies that outwardly, men engage in boasting of evil to one another. The act of girding oneself is primarily to better prepare for labor, which implies that one who binds himself with curses is diligently plotting malevolence, consequently being ever prepared to act upon such evil, never caught off guard.

This applies to those who speak maliciously of me before the Lord (Psalm 108:19). Here, the psalmist refers not merely to ‘their reward’ but rather ‘their work,’ illustrating that underneath these descriptors of attire, water, oil, and girding lies the very behavior that leads to eternal condemnation. It does not only apply to Judas but to many, delineated as those who commit acts against me before the Lord. After Herod's demise, the angel remarked, ‘Those who sought the child's life have perished’ (Matthew 2:20). Who slanders Christ more than those who twist His words, claiming He is not the one foretold by the Law and the Prophets? Those who disparage my soul by denying His resurrection, despite His assertion, ‘I have the authority to lay down my life and to take it up again’ (John 10:18).

May his days be filled with strife. Soon following his betrayal, he willingly surrendered himself to death and vanished, never to be seen again. His position of leadership will be taken up by In. This refers to Matthias, for he is truly recognized among the company of the Apostles. See vv. 1.

His days are growing fewer while his nights are becoming longer. He is removed in the prime of his existence. The sun will set for him, and darkness will deepen. ‘And let another take his office.’ This is clearly elucidated in the Acts of the Apostles (Acts 1:20). This reference concerning Judas holds true even now. If he betrayed his calling, let the priests and bishops be vigilant, so they do not fall into the same fate regarding their own ministry. If an apostle has faltered, it is all too easy for a monk to also falter. Righteousness endures, even if a person may stumble and fall. The Lord entrusted His resources for growth: if one does not multiply them, their inheritance will be taken and given to another who has multiplied it. The Lord's resources cannot remain dormant.

This prophecy came to pass, as Judas met his end shortly thereafter due to violence, and Matthias, who was chosen to take his place, completed the circle of the apostles.

Let his days be few, and let another take his office. Soon, it is said, Judas will meet his end, for after his act of betrayal, he did not linger long and, as noted by Theodoret, he quickly took his own life. However, his apostolic office will be conferred upon another, specifically Matthias, who was chosen by lot to replace Judas, as the foremost Peter recounts this statement of David in the Acts (Acts 1:20). The apostles served as overseers and guardians, shepherding those who placed their faith in Christ. Theodoret observes that this is not only true for Judas but also applies to all the unfaithful Jews.

Although life is fraught with numerous trials, we recognize this as an indication of God's grace. The Lord often assures us of our continued existence as a token of His favor, not merely because we dwell upon it, but because, in experiencing it, we savor the paternal love of our all-benevolent God, who leads us from our earthly existence to the promise of eternal life. Conversely, the fleeting nature of life here serves as a marker of condemnation. By seemingly forcing the wicked from the land, God reveals that they are unworthy of the breath of life shared by all.

At the culmination of the law, which is Christ our Lord (Rom. 10:4), this psalm was revealed to David by the Holy Spirit. In it, he expresses his anguish and deep sorrow as he confronts his oppressors with harsh vows, seeking divine assistance. These foes symbolize the ultimate enemy and betrayer of Christ, our Savior—the treacherous Judas, along with the ungrateful Jews and all adversaries of Christ and His Church, to whom the prophet proclaims severe punishment (Chrysostom, Athanasius, Theodoret).