Psalm 108 - Praise and Trust from the Past for Today

cviii. This psalm was probably compiled for liturgical purposes from ancient religious poems that are also used in PSS lvii 8—11 and lx 7—14. To describe the psalm as a compilation from two other psalms (so CCD) goes beyond the available evidence. The following annotations are limited chiefly to the variant and to several modifications of the translations of PSS lvii and lx proferred in Psalms Il. -The Anchor Bible

This composition is unique in that it is almost an exact replica of sections of previous psalms. Verses 2-6 of this psalm are closely patterned after verses 8-12 of psalm 57, and verses 7-14 of this psalm correspond almost totally to verses 7-14 of psalm 60.

Radak explains that the earlier psalms relate to David's desperate flight from Saul and his ultimate salvation. Psalm 60 tells of David's conquest of Aram. Here these verses take on new meaning, for they refer to the fortunes of Israel as a whole. In the future, the Messiah, scion of David, will deliver Israel from exile and will lead the Jews in triumphant conquest of their enemies.

At that time the refrain of Israel's song will be, Grant us help against the oppressor; futile is the aid of man. Through God we shall form an army, and He will trample our oppressors (verses 13-14). -Artscroll

2. My heart is firm, O God. From these initial words of the poem proper to the very end, this text is a stitching together of two previous psalms in the collection. Verses 2–6 here are virtually identical, with only minor variations, to Psalm 57:8–12. Verses 7–14 similarly reproduce Psalm 60:6–14. Psalm 57 is an individual supplication, and Psalm 60 is a national supplication. It remains unclear why sections of both poems should have been spliced together to make the present psalm. Some scholars have speculated, without much evidence, that the composite psalm was intended to serve a new ritual purpose. It is also distinctly possible that the joining of texts was the result of an inadvertency or confusion in the ancient editorial process. Readers are referred to the comments on the relevant verses in Psalm 57 and Psalm 60 for elucidation of the language and imagery. Some brief notes on points of divergence from the duplicated text follow here.

with my inward being [soul]. The Masoretic Text has kevodi, “my glory,” instead of which this translation reads keveidi, literally, “my liver.” Psalm 57 also has kevodi, but because the placement of the term is different there, it seemed preferable to read it, following one ancient manuscript, as kinori, “my lyre.”-Alter, Robert. The Hebrew Bible: A Translation with Commentary (p. 3010).

Spiritual Applications

And I will make music among the nations (v. 4). What a remarkable interpretation of the mission of the people Israel! We are not only to preach Torah to the nations, not only to model a life of social justice to which Torah inspires us, but also to make music out of that, to lift people’s spirits as they learn, as they pursue justice, as they root out injustice! Each of us has our own unique “lute and lyre,” the instruments with which we bring music into the world— our voice, our pen, our demonstrated compassion, our wisdom, our love— but we depend on a God who rules the heavens and the earth, who assures that there is an ultimate purpose and an ultimate justice in the universe, who makes it possible for us to strum our lyres in a way that others may hear.

• How do you respond to the idea of making music among the nations?
  

This psalm repeats lengthy passages from two other psalms. It reminds us that we do not have to make everything up from the beginning, that we can rely on others’ words, we can even cite things that we ourselves have written in other contexts— and in so doing emphasize the message that we feel called to give. As our translations differ in the two versions of this psalm, we should not fear to change parts of our message too, as it becomes clearer to us, as it applies to different situations, as we feel that God is speaking to us differently from one time to the next.

Through God we shall act the hero (v. 14). Fearful and hesitant though we may be sometimes— even fearful that God has turned aside from us (as v. 12 suggests)— as we feel ever more confident to strum our own lyre in the world, we can feel God guiding our fingers, strengthening our resolve to speak truth in the world, and strengthening our belief that God is fighting on our side. That is heroism. -Levy, Rabbi Richard N.. Songs Ascending: The Book of Psalms (Vol. 2)