Under the sense of the treason of Judas (and in that treason Judas was the leader and representative of unbelieving Israel, Acts 1:16,) and under the thought of that death to which such treason was hastening Him, Jesus here cries to Him who could both save Him from death, and avenge Him on His adversaries.
I have already observed that we get notice of two characters of communion which Jesus had, and of which this as well as Psalm 69 easily reminds us. I mean, that spoken of in Hebrews 5:7, and that noticed in 1 Peter 2:23. The first was a cry for deliverance, the second a waiting for vindication (See Psa. 69).
In this Psalm there is also allusion to “the trial of Jealousy” in Numbers 5 (Psa. 109:14,18). And we know from other Scriptures, that Israel will be treated and even pardoned in the character of an unfaithful wife. (See Hos. 1-3.)
Judas and the nation of Israel are in this Psalm morally one, as Ishmael and that nation are in Galatians 4. Their land is but an extended Aceldama (Isa. 4:4; Joel 3:21; Matt. 27). The advocate connects them, also, in His very words here, speaking both in the singular and plural number of His enemies.
The fate of Judas or of the apostate nation, and that of the elect Israel or of the Lord’s Jerusalem, are strikingly distinguished. For here the great Advocate desires that Satan may stand at Judas’ right hand; in Zechariah 3 He Himself rebukes Satan, when Satan takes that stand against Jerusalem or the true Israel. Here the Advocate prays for judgment against the one that his dignities, family, and possessions, may all be spoiled, and that there may be none to pity; there He desires for the other, that glory may be upon him, the miter and the robe, and that all iniquity may pass away, all defilement be removed. And all Scripture, in this way, keeps distinct and clear the judgment of the apostate nation, and the redemption and blessing of the elect or true Israel.
The reproach of “the poor and needy man,” the slaying of Him who was “broken in heart,” is the occasion of the judgment here desired; that is, the rejection of Jesus. The same is the ground laid for judgment on the Jewish people by the same advocate in Psalm 69. And the New Testament teaches this also; for miserable destruction and the taking away of their vineyard have come upon Israel, because they were the murderers of the heir of the vineyard. And where is cleansing for the land, where recovery of the name of Israel, but in the faith that returns to this rejected one, that looks to Him whom they pierced, that learns to say, “He was wounded for our transgressions;” which recognizes in Him a fountain opened for sin and for uncleanness, and which, in further exultation of spirit, says, “Blessed is He that cometh in the name of the Lord”?