THEOSISAugustine of Hippo
I did not believe that Psalm 108 required further clarification, as I have already provided an interpretation in Psalms 57 and 60, from which this psalm is derived. The latter part of Psalm 57 serves as the foundation for this analysis, particularly the line: Your glory is above all the earth. The continuation leads to the conclusion of Psalm 60. Similarly, the conclusion of Psalm 135 mirrors that of Psalm 115, where it states: The idols of the nations are merely gold and silver. Additionally, Psalms 14 and 52 exhibit minor variations yet maintain a consistent theme throughout.
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Therefore, any minor discrepancies present in Psalm 108 compared to its source psalms can be easily reconciled; for instance, in Psalm 57, the verse includes the phrase, I will sing and give praise; awaken, my glory, while in this psalm, it states, I will sing and give praise to my glory. The previous passage includes a call to awaken so that it may sing and give praise. Furthermore, it expresses that Your mercy is great (alternatively interpreted as exalted) unto the heavens, while here it states Your mercy is great above the heavens. This indicates that it extends to, and is indeed significant, in the heavens; hence the expression ‘above the heavens’ serves to underline that meaning. In Psalm 60, we find the declaration, I will rejoice; I will divide Shechem; whereas here it says, I will exalt, and I will divide Shechem. This verse illustrates the significance of the division of Shechem, which was foretold to occur following the Lord's exaltation, affirming that this joy is directly linked to that exaltation, implying that He rejoices due to His elevation. In another passage, it is written: You have turned my mourning into joy; You have removed my sackcloth and clothed me with gladness. In this context, Ephraim is described as the strength of my head here, and as the elevation of my head. Strength is derived from acceptance, as He strengthens us by receiving us and producing fruit through us; the name Ephraim itself conveys the idea of ‘bearing fruit.’ Acceptance also reflects our reception of Christ, or the uplifting we experience when He, the Head of the Church, raises us. The phrases that perplex us in the prior psalm are consistent here, referring to our adversaries.
This psalm reveals that the titles, which may appear to pertain to history, are ultimately best understood in a prophetic manner, in line with the intent behind the psalm’s composition. Although this psalm combines the latter sections of two preceding psalms, which bear different titles, it indicates that both focus on a common aim—not merely superficial history but profound prophecy, uniting their subjects under a single title, identified as the Song or Psalm of David. This title resembles none of the earlier ones apart from the mention of David. As stated in many passages, and as the Epistle to the Hebrews notes, God spoke in the past to the forefathers through the prophets; yet, He also referred to the one whom He would later send, fulfilling the words of the prophets. Indeed, all the promises of God find their affirmation in Him.