Psalm 108 (107):10Meaning & Commentary from the Church Fathers

Consequently, any minor discrepancies in this Psalm 108, when compared to the preceding two, can be understood; for example, in Psalm 57, the phrase "I will sing and praise; awake, my glory" contrasts with "I will sing and praise my glory" here. In that context, it states, "Awake, that he may sing and praise," while here it proclaims, "Thy mercy is great above the heavens," instead of "Thy mercy is great unto heaven" (or as others interpret, "exalted"). This is to express that it is indeed great in a way that surpasses even the heavens themselves.

Furthermore, in Psalm 60, "I will rejoice, I will divide Shechem" is altered to "I will exalt, and divide Shechem" here. This implies a prophecy regarding the division of Shechem after the Lord’s exaltation, reinforcing that this joy correlates to that exaltation, as He rejoices because He is lifted up. Thus, it is said elsewhere, "Thou hast turned my heaviness into joy; Thou hast taken off my vesture, and girded me with joy." The reference to Ephraim shifts, where it states "the strength of my head" there, but here it signifies "the lifting up of my head." Strength is derived from acceptance; He empowers individuals through acceptance and by bearing fruit in us, for Ephraim signifies "bringing forth fruit." Acceptance is realized when we receive Christ, or it can refer to Christ, the Head of the Church, who elevates us. Moreover, the terms that perplex us in the earlier psalm appear unchanged in this context, as with "our enemies."

This psalm instructs us that titles which might appear historical are primarily to be interpreted prophetically, according to the intention behind the Psalms' composition. Yet, this psalm incorporates the latter sections of two distinct psalms, each with different titles. This signifies that both ultimately focus on a shared subject, not merely within historical confines but deeply rooted in prophecy, with both subjects converging into one, designated the Song or Psalm of David, which bears no resemblance to the previous titles but aligns with the name David. As the Epistle to the Hebrews states, God communicated in various manners to the ancestors through the prophets, yet concerning the one He later sent, fulfilling the words of those prophets because all the promises of God find affirmation in Him.

In darkness, within a cave—not in daylight or in the illuminating light. Thus, Moab represents the devil, who has forgotten his Father. Even Absalom, in his pursuit of his parent, signifies this truth. How can this Moab be the vessel of the Lord's trust? This cup signifies a cauldron. How can he be the Lord's hope? Can it be that Moab, interpreted as the devil, is the cup of the Lord's expectation? How is this possible? The apostle states, ‘Which I delivered unto Satan, that they might learn not to blaspheme’ (1 Timothy 1:20). The devil acts as an executioner alongside the Lord. Those who walk in unrighteousness are handed over to him. Why? Is it for eternal condemnation? Where is the gentleness of God? Where is the merciful Father? Where is He who sends sunshine and rain upon the righteous and the unrighteous (see Matthew 5:45)? This explains the words, ‘I delivered sinners to Satan, that, being crucified by him, they might turn to Me.’ In Jeremiah, it is written, ‘What do you see, Jeremiah? A cauldron on fire’ (Jeremiah 1:13). Behold, meat is being cast into this cauldron. As noted in Ezekiel, ‘And I will cast the meat into the cauldron’ (see Ezekiel 24), that it may be softened, transformed from hardness to the Lord. From a heart of stone, a heart of flesh will be made, allowing that which was once impossible to be written upon due to hardness to become possible through softness. ‘I will place this cauldron on the fire,’ He says, ‘and I will boil meat and bones until all moisture and impurity are removed. Observe what follows: ‘And they shall know that I am the Lord.’ An immense mercy, a great mystery. Meat is thrown into the boiling pot, so they may recognize that He is the Lord. Much more can be said about Moab and the cauldron, but for now, let us suffice. ‘Upon Idumea I will spread My foot.’ 'Idumea' translates to "earthy" and "bloody." The merciful God desires not only to possess heavenly treasures but also earthly ones. ‘To me the foreigners have become friends,’ a statement regarding those among the Gentiles who have come to believe.

Moreover, it appears that God extends to Moab the promise of grace through the renewal of life in water. If this grace is indeed extended to Moab, it implicitly applies to the other Gentiles as well, as further demonstrated. The Edomites, who are descendants of Esau—whom God rejected—illustrate this point. God states, “I will put my boot upon the very country of him whom I have hated,” indicating that He will enter the land of those who were once adversaries, accepting them as His friends.