Psalm 108: Overview

Psalm 108 is a imprecatory psalm, and thus has been omitted altogether from the modern Liturgy of the Hours.

St Alphonsus Liguori provided a summary of the debate as to who the imprecations are directed at:

Interpreters have given various explanations of this psalm. Some apply it to Saul giving vent to his anger against Doeg and those that resemble him. Others to David predicting in form of imprecation the chastisements reserved for Doeg and Achitophel, his enemies. Others, as Xavier Mattel, Mark Marius, and Louis Mingarella suppose that the imprecations are uttered against David and Jesus Christ by their enemies. But commonly the Fathers and the other interpreters regard these imprecations as pronounced against Judas and the other enemies of our Lord. This interpretation, which we follow, agrees especially with that of St. Augustine.

The Navarre Commentary provides a useful discussion of the interpretation of the psalm:

Set as it is here, Psalm 108 rounds off the entreaty made for the people (cf. Ps 107:6) with a plea for the psalmist's own salvation (Ps 108:26). God is extolled for saving both people and the person (cf. Ps 107:5; 108:31). As in Psalm 101 which is the counterpart of Psalm 108 in the group, Psalm 108 asks God to show mercy to a distressed member of the chosen people (cf. Ps 101:13; 108:26).

It begins with an appeal to God made by someone unjustly accused and despised (vv. 1-5). He calls on God to punish the wicked (vv. 6-15) and spells out what they have done wrong (vv. 16-20). Then the psalmist, who is poor and needy, asks the Lord to show him mercy (vv. 21-25). The psalm ends with a plea for help for the psalmist and vengeful punishment for his enemies (vv. 26-29)—and a promise to praise the Lord (vv. 30-31). 

One way to understand this psalm and its structure is to take it that the desires expressed in vv. 6-19 have to do with the false accusations levelled against the psalmist, and that v. 20 contains his response. This interpretation avoids attributing to the psalmist the sentiments expressed in those first verses. But one can also interpret it by taking vv. 6-15 as an accusation against the psalmist brought before a tribunal by some enemy (cf. vv. 2,4, 28-29) and that the psalmist is responding to this (w. 16-20) by exposing the wickedness of his accuser. In the latter case the words of the psalmist, which include standard expressions about forms of divine punishment, and which are a chilling imprecation, belong to a time when the fullness of Revelation lay in the future (with Christ) and the law of retaliation/vengeance was the order of the day.

 Persecution of an innocent person— someone, indeed, who loves his enemies (vv. 3,4)—was experienced at its worst by our Lord Jesus Christ; it caused him to cry out, "My soul is very sorrowful, even to death" (Mt 26:38). But our Lord's attitude to his persecutors shows what the new law of love involves: he asks God to forgive them, for they don't realize what they are doing (cf. Lk 23:34).

The text of the psalm

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm for David.
1 Deus, laudem meam ne tacúeris: * quia os peccatóris, et os dolósi super me apértum est.	O God be not silent in my praise: for the mouth of the wicked and the mouth of the deceitful man is opened against me.
2  Locúti sunt advérsum me lingua dolósa, et sermónibus ódii circumdedérunt me: * et expugnavérunt me gratis.	3 They have spoken against me with deceitful tongues; and they have compassed me about with words of hatred; and have fought against me without cause.
3  Pro eo ut me dilígerent, detrahébant mihi: * ego autem orábam.	4 Instead of making me a return of love, they detracted me: but I gave myself to prayer.
4  Et posuérunt advérsum me mala pro bonis: * et ódium pro dilectióne mea.	5 And they repaid me evil for good: and hatred for my love.
5  Constítue super eum peccatórem: * et diábolus stet a dextris ejus.	6 Set the sinner over him: and may the devil stand at his right hand.
6  Cum judicátur, éxeat condemnátus: * et orátio ejus fiat in peccátum.	7 When he is judged, may he go out condemned; and may his prayer be turned to sin.
7  Fiant dies ejus pauci: * et episcopátum ejus accípiat alter.	8 May his days be few: and his bishopric let another take.
8  Fiant fílii ejus órphani: * et uxor ejus vídua.	9 May his children be fatherless, and his wife a widow.
9  Nutántes transferántur fílii ejus, et mendícent: * et ejiciántur de habitatiónibus suis.	10 Let his children be carried about vagabonds, and beg; and let them be cast out of their dwellings.
10  Scrutétur fœnerátor omnem substántiam ejus: * et dirípiant aliéni labóres ejus.	11 May the usurer search all his substance: and let strangers plunder his labours.
11  Non sit illi adjútor: * nec sit qui misereátur pupíllis ejus.	12 May there be none to help him: nor none to pity his fatherless offspring.
12  Fiant nati ejus in intéritum: * in generatióne una deleátur nomen ejus.	13 May his posterity be cut off; in one generation may his name be blotted out.
13  In memóriam rédeat iníquitas patrum ejus in conspéctu Dómini: * et peccátum matris ejus non deleátur.	14 May the iniquity of his fathers be remembered in the sight of the Lord: and let not the sin of his mother be blotted out.
14  Fiant contra Dóminum semper, et dispéreat de terra memória eórum: * pro eo quod non est recordátus fácere misericórdiam.	15 May they be before the Lord continually, and let the memory of them perish from the earth: 16 Because he remembered not to show mercy,
15  Et persecútus est hóminem ínopem, et mendícum, * et compúnctum corde mortificáre.	17 but persecuted the poor man and the beggar; and the broken in heart, to put him to death.
16  Et diléxit maledictiónem, et véniet ei: * et nóluit benedictiónem, et elongábitur ab eo.	18 And he loved cursing, and it shall come unto him: and he would not have blessing, and it shall be far from him.
17  Et índuit maledictiónem sicut vestiméntum, * et intrávit sicut aqua in interióra ejus, et sicut óleum in óssibus ejus.	And he put on cursing, like a garment: and it went in like water into his entrails, and like oil in his bones.
18  Fiat ei sicut vestiméntum, quo operítur: * et sicut zona, qua semper præcíngitur.	19 May it be unto him like a garment which covers him; and like a girdle with which he is girded continually
19  Hoc opus eórum, qui détrahunt mihi apud Dóminum: * et qui loquúntur mala advérsus ánimam meam.	20 This is the work of them who detract me before the Lord; and who speak evils against my soul.
20  Et tu, Dómine, Dómine, fac mecum propter nomen tuum: * quia suávis est misericórdia tua.	21 But you, O Lord, do with me for your name's sake: because your mercy is sweet.
21  Líbera me quia egénus, et pauper ego sum: * et cor meum conturbátum est intra me.	Deliver me, 22 for I am poor and needy, and my heart is troubled within me.
22  Sicut umbra cum declínat, ablátus sum: * et excússus sum sicut locústæ.	23 I am taken away like the shadow when it declines: and I am shaken off as locusts.
23  Génua mea infirmáta sunt a jejúnio: * et caro mea immutáta est propter óleum.	24 My knees are weakened through fasting: and my flesh is changed for oil.
24  Et ego factus sum oppróbrium illis: * vidérunt me, et movérunt cápita sua.	25 And I have become a reproach to them: they saw me and they shaked their heads.
25  Adjuva me, Dómine, Deus meus: * salvum me fac secúndum misericórdiam tuam.	26 Help me, O Lord my God; save me; according to your mercy.
26  Et sciant quia manus tua hæc: * et tu, Dómine, fecísti eam.	27 And let them know that this is your hand: and that you, O Lord, have done it.
27  Maledícent illi, et tu benedíces: * qui insúrgunt in me, confundántur: servus autem tuus lætábitur.	28 They will curse and you will bless: let them that rise up against me be confounded: but your servant shall rejoice.
28  Induántur qui détrahunt mihi, pudóre: * et operiántur sicut deplóide confusióne sua.	29 Let them that detract me be clothed with shame: and let them be covered with their confusion as with a double cloak.
29  Confitébor Dómino nimis in ore meo: * et in médio multórum laudábo eum.	30 I will give great thanks to the Lord with my mouth: and in the midst of many I will praise him.
30  Quia ástitit a dextris páuperis, * ut salvam fáceret a persequéntibus ánimam meam.	31 Because he has stood at the right hand of the poor, to save my soul from persecutors.

Liturgical and Scriptural uses of the psalm

NT references	Acts 1:20 (7); Mt 27:39; Mk 15:29-30 (24); 1 Cor 4:12 (28)
RB cursus	Saturday matins II, 6
Responsories	Palm Sunday v2
Monastic/(Roman) feasts etc	-
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Saturday None. 1970: omitted because of imprecatory character
Mass propers (EF)	Lent 3 Wednesday OF (20)

Psalm 107: Overview

Psalm 107, said at Saturday Matins in the Benedictine Office, is entirely made up the verses of two others, with only minor differences in wording, viz Psalm 56 v8-12 = 107:1-5a, and Psalm 59: 6b-14 = 107:5b-14.

A composite psalm?

So is it merely merely derivative, or worth considering in its own right?

Unsurprisingly more than a few commentaries of the last two centuries haven't bothered providing a separate commentary on it.  But others, both old and new do see this as a genuinely distinctive work.

The New Jerome, for example, comments that:

"...Yet it is not simply a compilation of these two.  By skilful reuse of these earlier poems the psalmist creates a ps that speaks to the postexilic community." (p545)

And patristic era commentators took a similar view.  Cassiodorus, for example, saw great significance in the joining of the two psalms to create something new, the two sections of the psalms representing Christ speaking firstly in his human nature, and secondly in his divine.  He also suggested that the two parts showing how 'the action of the Lord made one Church of the two peoples'.

Praise and thanksgiving

St Alphonsus Liguori summarised the psalm as follows:

David consecrates this chant to giving thanks to God for his benefits, and to praying to him for victory over the Edomites. 

Cassiodorus provided a more expansive descriptionof the parts of the psalm:

As we have said, Christ the Lord speaks through the entire psalm.  In the first section, in His capacity as Man he addresses thanks of praise to the Father's glory, for by shouldering the wondrous secret of the passion He has risen into eternal glory.  In the second part He abases His humanity throughout, but also reveals the power of His majesty.  Thus you are to realise that there are two natures in the one Person of the Lord Christ.  It is not that Christ is split into two sons, as some people impiously maintain, but He speaks as one and the same Son of God now in the flesh which He assumed for us and now with the natures of God and man, and you will traverse the whole question without coming to grief.  As the Fathers briefly instruct us: "Allot the sufferings to the flesh, and the miracles to His divinity."

The text of the psalm

Vulgate	Douay-Rheims
Canticum Psalmi, ipsi David.	A canticle of a psalm for David himself.
1 Parátum cor meum, Deus, parátum cor meum: * cantábo, et psallam in glória mea.	My heart is ready, O God, my heart is ready: I will sing, and will give praise, with my glory.
2 Exsúrge, glória mea, exsúrge, psaltérium et cíthara: * exsúrgam dilúculo.	3 Arise, my glory; arise, psaltery and harp: I will arise in the morning early.
3 Confitébor tibi in pópulis, Dómine: * et psallam tibi in natiónibus.	4 I will praise you, O Lord, among the people: and I will sing unto you among the nations.
4 Quia magna est super cælos misericórdia tua: * et usque ad nubes véritas tua:	5 For your mercy is great above the heavens: and your truth even unto the clouds.
5 Exaltáre super cælos, Deus, et super omnem terram glória tua: * ut liberéntur dilécti tui.	6 Be exalted, O God, above the heavens, and your glory over all the earth: 7 That your beloved may be delivered.
6 Salvum fac déxtera tua, et exáudi me: * Deus locútus est in sancto suo:	Save with your right hand and hear me. 8 God has spoken in his holiness.
7 Exsultábo, et dívidam Síchimam: * et convállem tabernaculórum dimétiar.	I will rejoice, and I will divide Sichem and I will mete out the vale of tabernacles.
8 Meus est Gálaad, et meus est Manásses: * et Ephraim suscéptio cápitis mei.	9 Galaad is mine: and Manasses is mine and Ephraim the protection of my head.
9 Juda rex meus: * Moab lebes spei meæ.	Juda is my king: 10 Moab the pot of my hope
10 In Idumæam exténdam calceaméntum meum: * mihi alienígenæ amíci facti sunt	Over Edom I will stretch out my shoe: the aliens have become my friends.
11 Quis dedúcet me in civitátem munítam? * quis dedúcet me usque in Idumæam?	11 Who will bring me into the strong city? Who will lead me into Edom?
12 Nonne tu, Deus, qui repulísti nos, * et non exíbis, Deus, in virtútibus nostris?	12 Will not you, O God, who have cast us off? And will not you, O God, go forth with our armies?
13 Da nobis auxílium de tribulatióne: * quia vana salus hóminis.	13 O grant us help from trouble: for vain is the help of man.
14 In Deo faciémus virtútem: * et ipse ad níhilum dedúcet inimícos nostros.	14 Through God we shall do mightily: and he will bring our enemies to nothing.

Pope John Paul II on the psalm

Pope John Paul II gave a General audience on the psalm in May 2003:

Psalm 108[107], which has just been presented to us, is part of the sequence of Psalms in theLiturgy of Lauds, the topic of our catechesis. It has a characteristic which at first sight is surprising:  it is merely composed of two pre-existing psalm fragments fused together, one from Psalm 57[56] (vv. 8-12) and the other from Psalm 60[59] (vv. 7-14). The first fragment is reminiscent of a hymn, the second seems to be a supplication but includes a divine oracle which instils serenity and trust in the person praying.

This fusion gives rise to a new prayer, and this fact provides us with a model. Actually, the Christian liturgy frequently combines different biblical passages, transforming them into a new text destined to illuminate new situations. Yet the link with the original source is preserved. In practice, Psalm 108[107] - (but it is not the only one; for further proof, see Psalm 144[143]) - shows that Israel, already in the Old Testament, was re-using and bringing up-to-date the Word of God revealed.

The Psalm resulting from this fusion is therefore something more than the mere combination or juxtaposition of two pre-existing passages. Instead of beginning with a humble plea like Psalm 57[56]: "Be merciful to me, O God, be merciful to me" (v. 2), the new Psalm begins with a resolute announcement of praise to God: "My heart is steadfast, O God... I will sing praises..." (Ps 108 [107]: 2). This praise replaces the lament in the opening lines of another Psalm (cf. Ps 60[59]: 1-6), and thus becomes the basis of the following divine oracle (Ps 60[59]: 8-10 = Ps 108[107]: 8-10) and of the supplication that surrounds it (Ps 60[59]: 7, 11-14 = Ps 108[107]: 7, 11-14).

Hope and nightmare are blended to form the substance of the new prayer, the whole of which is intended to imbue confidence, even in the times of adversity which the entire community has experienced.

So the Psalm opens with a joyful hymn of praise. It is a morning song, accompanied by harp and lyre. (cf. Ps 108[107]: 3). The message is clear. At the centre it has the divine "love" and "faithfulness" (cf. v. 5): in Hebrew, hésed and 'emèt are typical words used to describe the loving fidelity of the Lord regarding the Covenant with his people. On the basis of this fidelity, the people are sure that God will never abandon them in the abyss of the void or of despair.

The Christian interpretation of this Psalm is particularly evocative. In v. 6, the Psalmist celebrates God's transcendent glory: "Be exalted (that is, "rise'), O God, above the heavens!". Commenting on this Psalm, Origen, the renowned third-century Christian writer, goes back to this sentence of Jesus: "And I, when I am lifted up from the earth, will draw all men to myself" (Jn 12: 32), referring to his crucifixion, whose result is described in the affirmation of the next verse: "that your beloved may be delivered" (Ps 108[107]: 7). Origin thus concludes: "What a marvellous meaning! The Lord was crucified and exalted so that his beloved might be delivered.... All we have asked for has come true: he has been lifted up and we have been delivered" (Origene-Gerolamo, 74 Omelie sul Libro dei Salmi, Milan 1993, p. 367).

Let us now move on to the second part of Psalm 108[107], a partial citation of Psalm 60[59], as has been said. In the midst of the anguish of Israel, who feels that God is absent and remote ("have you not rejected us, O God?": v. 12), is raised the voice of the oracle of the Lord which echoes in the temple (cf. vv. 8-10). In this revelation, God is presented as the judge and lord of all the holy land, from the city of Shechem to the Vale of Succoth beyond the Jordan, from the eastern regions of Gilead and Manasseh to the central-southern regions of Ephraim and Judah, reaching even to the subjugated but foreign territories of Moab, Edom and Philistia.

The divine lordship over the promised land is then proclaimed in colourful martial or juridical imagery. If the Lord reigns, there is nothing to fear: we are not tossed here and there by the evil forces of fate or chaos. Even in the darkest of moments there is always a superior plan that governs history.

This faith kindles the flame of hope. God, in any case, will point to a way out, that is, a "fortified city" set in the region of Edom. This means that despite their hardship and his silence, God will reveal himself anew to sustain and guide his people. Effective help can come from him alone, not from external military alliances, that is, the power of armies (cf. v. 13). Only with him will freedom be won, and we will do "valiantly" (v. 14).

With St Jerome, let us remember the last lesson of the Psalmist, interpreted in a Christian key: "No one must despair of this life. You have Christ, and you are still afraid? He will be our strength, our bread, our guide" (Breviarium in Psalmos, Ps CVII: PL 26, 1224).

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Saturday Matins II, 5
Monastic/(Roman) feasts etc	Easter, Sacred Heart
Responsories	Epiphanytide Wed v2-3
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Saturday Prime . 1970:
Mass propers (EF)	PP20, AL (1)

Psalm 82: Overview

Psalm 82 is said at Thursday matins in the Benedictine Office; in the modern Liturgy of the hours it is omitted altogether because of its imprecatory character.

St Alphonsus Liguori however, urged its use at times of persecution:

We have in this psalm the prayer that the Jewish people addressed to God, asking him for help against the Ammonites, the Moabites, and other Gentiles, who threatened to ruin the Temple and the holy city. This psalm may be used to pray to the intention of the Church whenever she suffers any special persecution.

The text of the psalm

Vulgate	Douay-Rheims
Canticum Psalmi Asaph.	A canticle of a psalm for Asaph.
1 Deus, quis símilis erit tibi? * Ne táceas, neque compescáris, Deus.	O God who shall be like to you? Hold not your peace, neither be still, O God.
2  Quóniam ecce inimíci tui sonuérunt: * et qui odérunt te extulérunt caput.	3 For lo, your enemies have made a noise: and they that hate you have lifted up the head.
3  Super pópulum tuum malignavérunt consílium: * et cogitavérunt advérsus sanctos tuos.	4 They have taken a malicious counsel against your people, and have consulted against your saints.
4  Dixérunt:  Veníte, et disperdámus eos de gente: * et non memorétur nomen Israël ultra.	5 They have said: Come and let us destroy them, so that they be not a nation: and let the name of Israel be remembered no more
5  Quóniam cogitavérunt unanímiter: * simul advérsum te testaméntum disposuérunt, tabernácula Idumæórum et Ismahelítæ:	6 For they have contrived with one consent: they have made a covenant together against you, 7 the tabernacle of the Edomites, and the Ishmahelites:
6  Moab, et Agaréni, Gebal, et Ammon, et Amalec: * alienígenæ cum habitántibus Tyrum	Moab, and the Agarens, 8 Gebal, and Ammon and Amalec: the Philistines, with the inhabitants of Tyre.
7  Etenim Assur venit cum illis: * facti sunt in adjutórium fíliis Lot.	9 Yea, and the Assyrian also is joined with them: they have come to the aid of the sons of Lot.
8  Fac illis sicut Mádian, et Sísaræ: * sicut Jabin in torrénte Cisson.	10 Do to them as you did to Madian and to Sisara: as to Jabin at the brook of Cisson.
9  Disperiérunt in Endor: * facti sunt ut stercus terræ.	11 Who perished at Endor: and became as dung for the earth.
10  Pone príncipes eórum sicut Oreb, et Zeb, * et Zébee, et Sálmana:	12 Make their princes like Oreb, and Zeb, and Zebee, and Salmana.
11  Omnes príncipes eórum: * qui dixérunt : Hereditáte possideámus Sanctuárium Dei.	All their princes, 13 who have said: Let us possess the sanctuary of God for an inheritance.
12 Deus meus, pone illos ut rotam: * et sicut stípulam ante fáciem venti.	14 O my God, make them like a wheel; and as stubble before the wind.
13  Sicut ignis, qui combúrit silvam: * et sicut flamma combúrens montes:	15 As fire which burns the wood: and as a flame burning mountains:
14  Ita persequéris illos in tempestáte tua: * et in ira tua turbábis eos.	16 So shall you pursue them with your tempest: and shall trouble them in your wrath.
15 Imple fácies eórum ignomínia: * et quærent nomen tuum, Dómine.	17 Fill their faces with shame; and they shall seek your name, O Lord.
16  Erubéscant, et conturbéntur in sæculum sæculi: * et confundántur, et péreant.	18 Let them be ashamed and troubled for ever and ever: and let them be confounded and perish.
17  Et cognóscant quia nomen tibi Dóminus: * tu solus Altíssimus in omni terra.	19 And let them know that the Lord is your name: you alone are the most High over all the earth.

Scriptural and liturgical uses of the psalm

NT references	Acts 4:25 (2)
RB cursus	Matins Thursday II, 4
Monastic/(Roman) feasts etc
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Matins  . 1970: omitted because of imprecatory character
Mass propers (EF)	-

Psalm 81: Overview

In the Benedictine Office, Psalm 81 is said at Thursday Matins.  In the Temple liturgy though it was apparently said on Tuesday:

On the third day they sang Psalm 81, 'God standeth in the congregation of the mighty,' etc., 'because on that day the earth appeared, on which are the Judge and the judged.' (Tamid, sect. vii, and Maimonides in Tamid)

St Alphonsus Liguori commented on it that:

It is God whom the prophet makes speak in this psalm; he reproaches the princes and the judges of the earth for their evil administration of justice, and places before them the moment of death, when they themselves will have to be judged. The last verse shows us Jesus Christ coming to judge all men at the end of the world.

The text of the psalm

Vulgate	Douay-Rheims
Psalmus Asaph.	A psalm for Asaph.
Deus stetit in synagóga deórum: * in médio autem deos dijúdicat.	God has stood in the congregation of gods: and being in the midst of them he judges gods.
2 Usquequo judicátis iniquitátem: * et fácies peccatórum súmitis?	How long will you judge unjustly: and accept the persons of the wicked?
3 Judicáte egéno, et pupíllo: * húmilem, et páuperem justificáte.	Judge for the needy and fatherless: do justice to the humble and the poor.
4 Erípite páuperem: * et egénum de manu peccatóris liberáte.	Rescue the poor; and deliver the needy out of the hand of the sinner
5 Nesciérunt, neque intellexérunt, in ténebris ámbulant: * movebúntur ómnia fundaménta terræ.	They have not known nor understood: they walk on in darkness: all the foundations of the earth shall be moved.
6 Ego dixi: Dii estis, * et fílii Excélsi omnes.	I have said: You are gods and all of you the sons of the most High.
7 Vos autem sicut hómines moriémini: * et sicut unus de princípibus cadétis.	But you like men shall die: and shall fall like one of the princes.
8 Surge, Deus, júdica terram: * quóniam tu hereditábis in ómnibus Géntibus.	Arise, O God, judge the earth: for you shall inherit among all the nations.

Scriptural and liturgical uses of the psalm

NT references	Jn 10:34
RB cursus	Thursday Matins II, 3
Monastic/(Roman) feasts etc	-
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Terce .
Mass propers (EF)	-