Psalm 144 (Pt 2): Overview

The second half of Psalm 144 opens Saturday Vespers in the Benedictine Office.

It helps give the hour the flavour of first Vespers of the Resurrection rather than the close of the week in my view.

Pope Benedict on Psalm 144:

Pope Benedict XVI gave a General Audience on vers3s 14-21 of the psalm on 8 February 2006, entitled "The Lord is faithful in all his words':

Following the liturgy that divides it into two parts, let us return to a wonderful hymn in honour of the Lord, a loving King who is attentive to his creatures. Let us now meditate upon the second part of the Psalm:  they are verses 14 to 21, which take up the fundamental theme of the hymn's first part. In them are exalted the divine compassion, tenderness, fidelity and goodness which are extended to the whole of humanity, involving every creature. 

The Psalm now focuses on the love that the Lord reserves particularly for the poor and the weak. Divine kingship is not, therefore, detached and haughty, as can be the case in the exercise of human power. God expresses his sovereignty by bending down to meet the frailest and most helpless of his creatures. Indeed, he is first and foremost a father who supports those who falter and raises those who have fallen into the dust of humiliation (cf. v. 14). Consequently, living beings are reaching out to the Lord like hungry beggars and he gives them, like a tender parent, the food they need to survive (cf. v. 15). 

At this point the profession of faith in justice and holiness, the two divine qualities par excellence, emerges from the lips of the person praying:  "The Lord is just in all his ways and loving in all his deeds" (cf. v. 17). In Hebrew we have two typical adjectives to illustrate the Covenant between God and his People:  saadiq and hasid. They express justice that seeks to save and to liberate from evil, and the faithfulness that is a sign of the Lord's loving greatness. 

The Psalmist takes the side of those who have benefited, whom he describes in various words: in practice, these terms portray true believers. They "call on" the Lord in trusting prayer, they seek him in life with a sincere heart (cf. v. 18); they "fear" their God, respecting his will and obeying his word (cf. v. 19), but above all "love" him, certain that he will take them under the mantle of his protection and his closeness (cf. v. 20). 

Then, the Psalmist's closing words are the ones with which he opened his hymn:  an invitation to praise and bless the Lord and his "name", that is, as a living and holy Person who works and saves in the world and in history. Indeed, his call is an assurance that every creature marked by the gift of life associates himself or herself with the prayerful praise:  "Let all mankind bless his holy name for ever, for ages unending" (v. 21). This is a sort of perennial hymn that must be raised from earth to heaven; it is a community celebration of God's universal love, source of peace, joy and salvation. 

To conclude our reflection, let us return to that sweet verse which says:  "[The Lord] is close to all who call him, who call on him from their hearts" (v. 18). This sentence was particularly dear to Barsanuphius of Gaza, an ascetic who died in the mid-sixth century, to whom monks, ecclesiastics and lay people would often turn because of the wisdom of his discernment. Thus, for example, to one disciple who expressed his desire "to seek the causes of the various temptations that assailed him", Barsanuphius responded:  "Brother John, do not fear any of the temptations that come to test you, for the Lord will not let you fall prey to them. So, whenever one of these temptations comes to you, do not tire yourself by endeavouring to discern what is at stake, but cry out Jesus' Name:  "Jesus, help me!'. And he will hear you, for he "is close to all who call on him'. Do not be discouraged, but run on with enthusiasm and you will reach the destination in Christ Jesus, Our Lord" (Barsanuphius and John of Gaza, Epistolario, 39:  Collana di Testi Patristici, XCIII, Rome, 1991, p. 109). 

And these words of the ancient Father also apply to us. In our difficulties, problems, temptations, we must not simply make a theoretical reflection - where do they come from? - but must react positively; we must call on the Lord, we must keep alive our contact with the Lord. Indeed, we must cry out the Name of Jesus:  "Jesus, help me!". And let us be certain that he hears us, because he is close to those who seek him. Let us not feel discouraged, but let us run on with enthusiasm, as this Father says, and we too will reach the destination of our lives:  Jesus, the Lord.

The text of the psalm

Psalm 144(pt 2): Confiteantur tibi Domine 

Vulgate	Douay-Rheims
1  Confiteántur tibi, Dómine, ómnia ópera tua: * et sancti tui benedícant tibi.	10 Let all your works, O lord, praise you: and let your saints bless you.
2  Glóriam regni tui dicent: * et poténtiam tuam loquéntur	11 They shall speak of the glory of your kingdom: and shall tell of your power:
3  Ut notam fáciant fíliis hóminum poténtiam tuam: * et glóriam magnificéntiæ regni tui.	12 To make your might known to the sons of men: and the glory of the magnificence of your kingdom.
4  Regnum tuum regnum ómnium sæculórum: * et dominátio tua in omni generatióne et generatiónem.	13 Your kingdom is a kingdom of all ages: and your dominion endures throughout all generations.
5  Fidélis Dóminus in ómnibus verbis suis: * et sanctus in ómnibus opéribus suis	The Lord is faithful in all his words: and holy in all his works.
6  Allevat Dóminus omnes qui córruunt: * et érigit omnes elísos.	14 The Lord lifts up all that fall: and sets up all that are cast down.
7  Oculi ómnium in te sperant, Dómine: * et tu das escam illórum in témpore opportúno.	15 The eyes of all hope in you, O Lord: and you give them meat in due season.
8  Aperis tu manum tuam: * et imples omne ánimal benedictióne.	16 You open your hand, and fill with blessing every living creature.
9 Justus Dóminus in ómnibus viis suis: * et sanctus in ómnibus opéribus suis.	17 The Lord is just in all his ways: and holy in all his works.
10  Prope est Dóminus ómnibus invocántibus eum: * ómnibus invocántibus eum in veritáte.	18 The Lord is near unto all them that call upon him: to all that call upon him in truth.
11  Voluntátem timéntium se fáciet: * et deprecatiónem eórum exáudiet: et salvos fáciet eos.	19 He will do the will of them that fear him: and he will hear their prayer, and save them.
12  Custódit Dóminus omnes diligéntes se: * et omnes peccatóres dispérdet.	20 The Lord keeps all them that love him; but all the wicked he will destroy.
13  Laudatiónem Dómini loquétur os meum: * et benedícat omnis caro nómini sancto ejus in sæculum, et in sæculum sæculi.	21 My mouth shall speak the praise of the Lord: and let all flesh bless his holy name forever; yea, for ever and ever.

Scriptural and liturgical uses of the psalm

NT references	1 Tim 1:17, Rev 11:15 (13); Mt 6:25ff (16-17); Acts 14:17 (17); Rev 15:3, 16:5 (18); Acts 17:27 (19); Jn 9:31 (20)
RB cursus	Saturday Vespers+AN 4600
Monastic feasts etc	AN 3546 (17), 2085 (20)
Roman pre 1911	Saturday Vespers
Responsories	7591 (Several Martyrs, OSB All Saints: 10-11)
Roman post 1911	1911-62: Saturday Vespers 1970: Vespers of Friday of the 4th Week
Mass propers (EF)	Advent IV GR (17, 21) Holy Name, AL (13=21); Lent 3 Thursday, (GR 7-8=15-16); Corpus Christi GR (7-8); PP20 GR (7-8=15-16) Mass of several martyrs in Eastertime, IN [1], 10, 11

Psalm 145: Overview

Psalm 145 (146) is said at  Saturday Vespers in the Benedictine Office, and, according to the Patristic commentators, is intended to orient us to the next world.

Cassiodorus, for example, commented that:

Alleluia. Once again divine authority resounds in our ears, and Alleluia knocks at the doors of our hearts, bidding us not to absorb ourselves vainly in empty thoughts, since it does not befit a soldier of Christ to be on furlough. The tongue too has its fruits, for a most abundant harvest is gathered if it is roused to the Lord's praise by an unsullied mind. The tongue is a spiritual member when it serves the Creator; it also commends the soul when it speaks the truth. So let us fill the air with the sweetest sounds, for this music of salvation not only charms mens' ears but also delights the understanding of angels. 

Division of the Psalm: The prophet is eager that the Lord's praises be sung wholeheartedly. Initially he says that we must put no trust whatever in men, to prevent our making lukewarm entreaty of the Lord through belief that some other can grant our request. Secondly, he proclaims that all our hope must be placed in the almighty Lord. Since He is our Lord, a most beautiful definition of Him is presented from His deeds, so that the Gentiles may be convinced by such reiterated reasoning, and may abandon their errors with faithful devotion... 

Conclusion Drawn From the Psalm: The prophet through the benefit of contemplation takes his position, so to say, in the earth's last days, when we know that the world's wantonness is to be condemned. He has taught the whole creation to busy itself with the Lord's praises to avoid seeking the transient desires which are undoubtedly soon to be ended. When that future time is proclaimed to us, he clearly refers to our own day. We are at the world's close when we abandon it, and embrace death after no long extent of time. All passing desires should leave us; worldly enticements must depart. We must instead desire what we know is eternal.

Pope John Paul II on the psalm

Pope John Paul II presented a General Audience on this psalm in July 2003:

Praise the Lord, O my soul! Psalm 146[145] that we have just heard is an "alleluia", the first of five which complete the entire collection in the Psalter. The Jewish liturgical tradition formerly used this hymn as a morning song of praise; it culminates in the proclamation of God's sovereignty over human history. Indeed, the Psalm ends with the declaration: "The Lord will reign for ever" (v. 10). From this follows a comforting truth: we are not left to ourselves, the events of our days are not overshadowed by chaos or fate, they do not represent a mere sequence of private acts without sense or direction. 

From this conviction develops a true and proper profession of faith in God, celebrated in a sort of litany in which the attributes of his love and kindness are proclaimed (cf. vv. 6-9).  God is the Creator of heaven and earth who faithfully keeps the covenant that binds him to his people; it is He who brings justice to the oppressed, provides food to sustain the hungry and sets prisoners free. It is He who opens the eyes of the blind, who picks up those who have fallen, who loves the just, protects the foreigner, supports the orphan and the widow. It is he who muddles the ways of the unjust and who reigns sovereign over all beings and over all ages. 

These are 12 theological assertions which, with their perfect number, are intended as an expression of the fullness and perfection of divine action. The Lord is not a Sovereign remote from his creatures but is involved in their history as the One who metes out justice and ranks himself on the side of the lowliest, of the victims, the oppressed, the unfortunate.

 Man, therefore, finds himself facing a radical choice between two contrasting possibilities: on one side there is the temptation to "trust in princes" (cf. v. 3), adopting their criteria inspired by wickedness, selfishness and pride. In fact, this is a slippery slope, a ruinous road, a "crooked path and a devious way" (cf. Prv 2: 15), whose goal is despair. Indeed, the Psalmist reminds us that man is a frail, mortal being, as the very word 'adam implies; in Hebrew, this word is used to signify earth, matter, dust. Man - the Bible constantly states - is like a palace that crumbles [to dust] (cf. Eccl 12: 1-7), a spider's web that can be torn apart by the wind (cf. Jb 8: 14), a strip of grass that is green at dawn but has withered by evening (cf. Ps 90[89]: 5-6; 103[102]: 15-16). When death assails him, all his plans disintegrate and he returns to dust: "When his breath departs he returns to his earth; on that very day his plans perish" (Ps 146[145]: 4). 

However, there is another possibility open to man, and the Psalmist exalts it with a beatitude: "Happy is he whose help is the God of Jacob, whose hope is in the Lord his God" (v. 5). This is the path of trust in God, eternal and faithful. The amen, which is the Hebrew word for faith, precisely means being based on the steadfast solidity of the Lord, on his eternity, on his infinite power. Above all, however, it means sharing his choices, on which the profession of faith and praise described above has shed light. We must live in consistency with the divine will, offer food to the hungry, visit prisoners, sustain and comfort the sick, protect and welcome foreigners, devote ourselves to the poor and the lowly. In practice this corresponds exactly to the spirit of the Beatitudes; it means opting for that proposal of love which saves us already in this life and will later become the object of our examination at the last judgment, which will seal history. Then we will be judged on our decision to serve Christ in the hungry, the thirsty, the foreigner, the naked, the sick, the prisoner. "As you did it to one of the least of these my brethren, you did it to me" (Mt 25: 40): this is what the Lord will say at that time.  

Let us conclude our meditation on Psalm 146[145] with an idea for reflection which is offered to us by the Christian tradition that followed. When Origen, the great third-century writer, reaches verse 7 of our Psalm which says: "[the Lord] gives food to the hungry, the Lord sets the prisoners free", he finds in it an implicit reference to the Eucharist: "We hunger for Christ and he himself will give us the bread of heaven. "Give us this day our daily bread'. Those who say these words are hungry; those who feel the need for bread are hungry". And this hunger is fully satisfied by the Sacrament of the Eucharist, in which man is nourished by the Body and Blood of Christ (cf. Origene-Gerolamo, 74 Omelie sul Libro dei Salmi, Milan 1993, pp. 526-527). 

The text of the psalm

Vulgate	Douay-Rheims
Alleluja, Aggæi et Zachariæ
1  Lauda, ánima mea, Dóminum, laudábo Dóminum in vita mea: * psallam Deo meo quámdiu fúero.	Praise the Lord, O my soul, in my life I will praise the Lord: I will sing to my God as long as I shall be.
2  Nolíte confídere in princípibus: * in fíliis hóminum, in quibus non est salus.	Put not your trust in princes: 3 In the children of men, in whom there is no salvation.
3  Exíbit spíritus ejus, et revertétur in terram suam: * in illa die períbunt omnes cogitatiónes eórum.	4 His spirit shall go forth, and he shall return into his earth: in that day all their thoughts shall perish.
4. Beátus, cujus Deus Jacob adjútor ejus, spes ejus in Dómino Deo ipsíus: * qui fecit cælum et terram, mare et ómnia, quæ in eis sunt.	5 Blessed is he who has the God of Jacob for his helper, whose hope is in the Lord his God: 6 Who made heaven and earth, the sea, and all things that are in them.
5. Qui custódit veritátem in sæculum, facit judícium injúriam patiéntibus: * dat escam esuriéntibus.	7 Who keeps truth for ever: who executes judgment for them that suffer wrong: who gives food to the hungry.
6  Dóminus solvit compedítos: * Dóminus illúminat cæcos.	The Lord loosens them that are fettered: 8 The Lord enlightens the blind.
7  Dóminus érigit elísos: * Dóminus díligit justos.	The Lord lifts up them that are cast down: the Lord loves the just.
8  Dóminus custódit ádvenas, pupíllum et víduam suscípiet: * et vias peccatórum dispérdet.	9 The Lord keeps the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
9  Regnábit Dóminus in sæcula, Deus tuus, Sion, * in generatiónem et generatiónem.	10 The Lord shall reign for ever: your God, O Sion, unto generation and generation.

Scriptural and liturgical uses

NT references	Acts 4:24, 17:24 (4); Lk 4:17-31 (5-6); Mt 9:30; Jn 9:7 (6) Lk 13:13, (7)
RB cursus	Sat Vespers+AN 3583 (2)
Monastic feasts etc	AN 3413 (10)
Responsories	-
Roman pre 1911	Saturday Vespers
Roman post 1911	1911-62: Wednesday Lauds. 1 970: Wednesday lauds wk 4
Mass propers (EF)	Eastertide3, OF (1); Pent Ember Fri OF (1)

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)