Wilt not thou, O God, who hast cast us off ? and wilt not thou, O God, go forth with our armies?
הֲלֹֽא־אֱלֹהִ֥ים זְנַחְתָּ֑נוּ וְֽלֹא־תֵצֵ֥א אֱ֝לֹהִ֗ים בְּצִבְאֹתֵֽינוּ׃
8 Church Fathers comment on this verse
We were not overcome when You guided us. Yet, even in moments when others face Your rejection, we will still find favor and draw strength from You. ‘Are You not, O God, who has forsaken us, and are You not, O God, who does not advance with our might?’ Thus, He added: ‘You do not advance with our might,’ which Simmachus rendered as: ‘and He who does not march, O God, before our troops.’
I believed that Psalm 108:1 was self-explanatory, particularly since I have already provided commentary on it in the discussions surrounding Psalms 57 and 60, from which this psalm is crafted. The concluding section of Psalm 57 serves as the initial part, particularly in the line: "Thy glory is above all the earth." From this point until the end, the remainder is derived from Psalm 60, which corresponds thematically to parts of Psalm 135, notably the verse: "The images of the Gentiles are but gold and silver." Similarly, Psalms 14 and 53 exhibit slight variations yet maintain the same overall structure. Therefore, any minor variations observed in Psalm 108, when compared to the two psalms it encompasses, are readily comprehensible.
For example, in Psalm 57, we find the phrase, "I will sing and praise; awake, my glory," whereas in Psalm 108, it transforms to "I will sing and praise my glory." The previous psalm includes a call to "Awake," implying action for the purpose of singing and praising. Furthermore, while it states, "thy mercy is great unto heaven," here it states, "thy mercy is great above the heavens." The greatness expressed extends to the heavens themselves; thus, "above the heavens" denotes the same profound significance. In Psalm 60, it reads, "I will rejoice; I will divide Shechem," while in this psalm, it shifts to "I will exalt, and divide Shechem." This delineation illustrates the foretold division of Shechem to occur following the Lord's exaltation, indicating that this rejoicing directly relates to that exaltation—He rejoices due to His elevation. Hence, the psalmist declares in another instance, "Thou hast turned my heaviness into joy; Thou hast stripped off my garment and clothed me with joy." In referencing Ephraim, he states, “the strength of my head,” while here it is rendered as “the lifting up of my head.” Strength arises from acceptance, meaning He empowers individuals through acceptance and the bearing of fruit in us, as the name Ephraim signifies "fruitful." Acceptance can be understood within us upon receiving Christ, or Christ Himself, who, as the Head of the Church, elevates us. The terms used to describe our adversaries in the previous psalm find correlation in this one as "our enemies."
This psalm conveys that those titles which may appear historical are most accurately interpreted in a prophetic manner, reflecting the intention behind the creation of the psalms. Despite this psalm being composed of the concluding segments of two others with differing titles, it signifies that both converge on a singular focus—not merely on the historical surface but rather in the depths of prophecy, with both subjects being unified under the title of the Song or Psalm of David. This title does not resemble any previous titles aside from the name David. Throughout various times and via numerous means, as noted in the Epistle to the Hebrews, God communicated with our ancestors through the prophets. Yet, He spoke of the one He later sent, in order that the prophetic words might be fulfilled, for all the promises of God find their affirmation in Him.
It is not stated, "he who rejects," but rather "he who once rejected." "And will you not go out, O God, in our strength?" This should be interpreted as a question: "Will you not go out, O God, in our strength?" You, who bore our suffering, why do you not assist us and permit us to be tormented by a merciless adversary? "And will you not go out, O God, in our strength?" Observe these words: it is not "not out," but "you shall not go out." This is the psalmist's intent: when we exert effort, God supports us. "For it does not depend on the one who wills, nor on the one who strives, but on God who shows mercy" (Romans 9:16).
Reflect on what is expressed: "Not of him who lies down, nor of him who sleeps, but of God who has mercy." Yet notice the apostle's words, "Not of him that wills, nor of him that works, but of Him that has mercy." Therefore, if we do not yearn and exert ourselves, God will accomplish nothing on our behalf. Our responsibility is to desire and strive, and then God will extend His mercy. The athlete who remains idle forfeits the prize.
He states that no one is capable of this except for You alone, who have now cast us off and ordered us into captivity. Will God not act on our behalf? Symmachus conveys it in this way: And You, O God, did not lead us in our battles; for we were never vanquished when You were at the forefront, guiding the army.
In the sacred space, God proclaimed that He would rise and distribute Sikima, along with the towns. I am Gilead, I am Manasseh, and Ephraim represents the supplication of my head. Judah is my sovereign, Moab is the source of my confidence; I shall place my foot upon Idumea. The nations will yield to me. Who will lead me into the stronghold of the fence? Who will guide me unto Idumea? Are You not, O God, the one who has rejected us? You will not, O God, forsake us in our might. Grant us assistance in our distress, for the deliverance of mankind is futile. O God, let us summon strength, which will bring low our adversaries. These words are also recorded in Psalm 59. There you can discover further understanding of them. Though phrased differently, the ideas remain consistent.
Do not be astonished, dear reader, that David frequently expresses similar sentiments across various psalms. It is characteristic of the Hebrew language, particularly among divine messengers, to articulate or reiterate the same concepts for the profound edification of their audience.
The prophet, while emphasizing the inclusion of the Gentiles, praises those who will have the honor of witnessing the future of the Jewish nation, yearning to belong among them.
The term ‘fortified city’ can be understood as ‘a city circled by a rampart,’ which symbolizes the Church. The prophet also expresses a desire to reach Idumea, where the Lord will extend His power and the grace He offers to the Gentiles. The phrase ‘Who’ can be interpreted as “if not You, O God,” who has seemingly withheld assistance, leaving us in bondage.
There is no compelling reason to dispute the title of the psalm, and thus we acknowledge that it was indeed authored by David, drawing from two earlier psalms, namely 56 and 59. The psalmist, representing the people, in Psalm 56 articulates his unwavering trust and joyful praise for the Lord in verses 1-5. Notably, this praise must emanate from the depths of one's soul, as indicated in Psalm 7:6, rather than being merely outward. The vastness of the heavens infinitely extends upward, leading him to beseech the Lord to demonstrate His omnipotent strength for the benefit of His people during this time (vv. 6-7). He recalls the assurances given to Israel, which granted them the inheritance of Canaan and the subjugation of surrounding pagan nations (vv. 7-10). Grounded in these promises, the psalmist expresses his anticipation that God will provide assistance in the impending battle against the Idumeans (vv. 11-14).
This Psalm, like all others inspired by the Holy Spirit, was written by David, wherein the prophet expresses his readiness for every task assigned by God. He implores for triumph over the Edomites while placing his confidence in receiving such victory in accordance with the promises of the Almighty. By His omnipotent might, God has vanquished numerous foes and extended His dominion, indicating the eventual expansion of Christ’s kingdom, represented by the Church of His faithful, which daily grows through divine grace. The Psalm emphasizes gratitude towards God, both during times of distress and hardship. The prophetic insight of David stands as his notable glory.
Passages read together with this verse.
THEOSIS