THEOSISAugustine of Hippo
I believed that Psalm CVIII-i did not need a thorough explanation, as I have already provided insight into it in Psalms LVII-i and LX-i, from which this psalm is derived. The initial segment of LVII pertains to the phrase: "Thy glory is above all the earth." The continuation until the end corresponds to the concluding portion of LX, while the final segment of CXXXV aligns with that of CXV, specifically regarding: "The images of the Gentiles are but gold and silver." Likewise, Psalms XIV and LIIId share similar content throughout, with only minor variations in the midst of the text. Consequently, any minor discrepancies observed in this CVIIIth Psalm relative to its foundational parts can be easily grasped.
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For instance, in LVIId, it states, "I will sing and give thanks; awake, my glory," whereas here it reads, "I will sing and give thanks my glory." The former emphasizes awakening so that one might sing and give thanks. Additionally, it mentions, "Thy mercy is great (or, as some interpret, exalted) unto heaven," while here it declares, "Thy mercy is great above the heavens." For it truly reaches to the heavens, suggesting a grandeur that surpasses even the heavens; this aligns with the understanding of ‘above the heavens.’ In LX, there is a declaration, "I will rejoice, I will divide Shechem," which here is presented as "I will exalt and divide Shechem." This details the significance of dividing Shechem, an event foretold to occur following the Lord's exaltation, indicating that this joy actually refers to that elevation; thus, He rejoices because of His exaltation. Hence, it is stated in another passage, "Thou hast transformed my sorrow into joy; Thou hast removed my garments of mourning and clothed me with gladness." In addition, there is reference to Ephraim, the strength of my head, as well as Ephraim, the elevation of my head. Yet, this strength arises from acceptance—He empowers people through acceptance, producing fruit within us; for the name Ephraim indicates ‘to bear fruit.’ Acceptance can be understood in light of receiving Christ, or through Christ, who, as the Head of the Church, lifts us up. The phrases that cause confusion in the previous psalm resonate similarly here, as pertaining to our foes.
This psalm instructs us that those titles which may appear to reference historical events are best comprehended prophetically, in line with the intent behind composing psalms. Nevertheless, this psalm is formed from the concluding sections of two distinct psalms, which bear different titles. It is indicated that both converge toward a shared subject, not merely on the surface of history, but within the profound depths of prophecy, and these subjects are unified under a single title—the Song or Psalm of David—differing from preceding titles except for the mention of David. As affirmed in multiple instances and expressions, as noted in the Epistle to the Hebrews, God spoke in times past to our ancestors through the prophets; yet He proclaimed His message concerning the one He sent afterward, ensuring the fulfillment of prophetic utterances, for all of God’s promises find their "yes" in Him.