Psalms 108

Psalms 1081. A Song. A Psalm. By Darid. This is not an original or independent composition, but a compilation from two other psalms, which have already been explained. The introduction, Psalms 108:1-5, is substantially identical with Psalms 57:7-11; the body of the psalm, Psalms 108:6-12, with Psalms 60:5-12. The supposition of erroneous copies, or of later corruptions, is still more improbable in this case than in those of Psalms 18, 70. The best solution which has been proposed is, that David himself combined these passages to be the basis of a trilogy (Psalms 108-110.), adapted to the use of the church at a period posterior to the date of Psalms 57 and Psalms 60. The comments here will be confined to the variations, as in Psalms 53 and Psalms 70.

2. (Psalms 108:1) Fixed is my heart, 0 God, fixed is my heart; I will sing and play— also my glory. See above, on Psalms 57:7. The words here added, also my glory, correspond to the first clause of the next verse in that psalm, awake my glory!

3. (Psalms 108:2) Awake lute and harp! I will awaken the dawn (or morning). See above, on Psalms 57:8. The only variation is the one already mentioned, the omission here of the words awake my glory, for which the last clause of Psa 108:1 is a substitute.

4. (Psalms 108:3) I will thank thee among the nations, 0 Jehovah, I will praise thee among the peoples. See above, on Psalms 57:9. The only variation is the substitution of the name Jehovah for Adhonai, a change scarcely perceptible in the English versions.

5. (Psalms 108:4). For great from above the heavens (is) thy mercy, and unto the clouds thy truth. See above, on Psalms 57:10. The only variation is the change of unto into from above, apparently intended to suggest the idea of God’s mercy as descending upon man.

6. (Psalms 108:5) Be thou high above the heavens, 0 God, and above all the earth thy glory. See above, on Psalms 57:11. The only variation is the introduction of the copulative and at the beginning of the second clause.

7. (Psalms 108:6) In order that thy beloved (ones) may be delivered, save with thy right hand, and hear (or answer) us. See above, on Psalms 60:5, with which this verse agrees in all points, not excepting the keri or various reading in the last word. (me for us).

8. (Psalms 108:7) God hath spoken in his holiness (and therefore) I will triumph, I will divide Shechem, and the valley of Succoth I will measure. See above, on Psalms 60:6, with which this verse agrees exactly.

9. (Psalms 108:8) To me (belongs) Gilead, to me Manasseh, and Ephraim the strength of my head, Judah my lawgiver. See above, on Psalms 60:7. The only variation is the omission, in the verse before us, of the and after Gilead.

10. (Psalms 108:9) Moab (is) my wash-pot; at Edom will I throw my shoe; over Philistia will I shout aloud. See above, on Psalms 60:8. At the end of this verse is the most material variation in the whole psalm, which, however, is evidently not fortuitous or by a later hand, but intentional and made by the original writer. I will shout aloud, as an expression of triumph over a conquered enemy.

11. (Psalms 108:10) Who will bring me (to) the fortified city! Who leads (or has led) me up to Edom? See above, on Psalms 60:9. The only variation is the change of one synonymous word for another, to express the idea of a fortified city.

12. (Psalms 108:11) (Is it) not God who has cast us off, and wilt not go forth with our hosts? See above, on Psalms 60:10. The only variation consists in the omission of the emphatic pronoun thou, which is expressed in the parallel passage, and only implied in the one before us. Some interpreters suppose a sudden change of construction from the third to the second person. Is it not God–(even thou who) didst cast us off etc.

13. (Psalms 108:12) Give us help from the enemy (or from distress); and (the rather because) vain is the salvation of man, meaning that which he affords. See above, on Psalms 60:11, which agrees with this exactly.

14. (Psalms 108:13) In God we will make (i.e. gain or gather) strength, and he will tread down (or trample on) our adversaries (persecutors or oppressors). See above, on Psalms 60:12, between which and the verse before us there is not the slightest difference.