Psalms 60 commentary

David owns God's displeasure to be the cause of all the hardships he had undergone. And when God is turning his hand in our favour, it is good to remember our former troubles. In God's displeasure their troubles began, therefore in his favour their prosperity must begin. Those breaches and divisions which the folly and corruption of man make, nothing but the wisdom and grace of God can repair, by pouring out a spirit of love and peace, by which only a kingdom is saved from ruin. The anger of God against sin, is the only cause of all misery, private or public, that has been, is, or shall be. In all these cases there is no remedy, but by returning to the Lord with repentance, faith, and prayer; beseeching him to return to us. Christ, the Son of David, is given for a banner to those that fear God; in him they are gathered together in one, and take courage. In his name and strength they wage war with the powers of darkness.

If Christ be ours, all things, one way or another, shall be for our eternal good. The man who is a new creature in Christ, may rejoice in all the precious promises God has spoken in his holiness. His present privileges, and the sanctifying influences of the Spirit, are sure earnests of heavenly glory. David rejoices in conquering the neighbouring nations, which had been enemies to Israel. The Israel of God are through Christ more than conquerors. Though sometimes they think that the Lord has cast them off, yet he will bring them into the strong city at last. Faith in the promise will assure us that it is our Father's good pleasure to give us the kingdom: But we are not yet made complete conquerors, and no true believer will abuse these truths to indulge sloth, or vain confidence. Hope in God is the best principle of true courage, for what need those fear who have God on their side? All our victories are from him, and while those who willingly submit to our anointed King shall share his glories, all his foes shall be put under his feet.

PSALM 60

David, who was now settled upon the throne, and had gained several signal victories, tending to confirm him in the kingdom, in this Psalm exalts the goodness of God, that he might at once express his gratitude, and by conciliating the favor of such as still stood out against his interests, unite the community, which had been rent into factions. Having first adverted to the clear indications of the Divine favor, which proved that God had chosen him to be king, he more particularly calls the attention of the faithful to the oracle itself, in order to convince them that they could only comply with the mind of God, by yielding their consent and approbation to the anointing which he had received from Samuel. Prayers also are offered up throughout the psalm, urging God to perfect what he had begun.

To the chief musician upon Shushan-eduth, Michtam Michtam is prefixed to six psalms, of which this is the last. The others are, the 16th, 56th, 57th, 58th, and 59th. of David, to teach; when he strove with the Syrians of Mesopotamia, and with the Syrians of Zoba, and when Joab returned, and smote of the Edomites in the valley of Salt twelve thousand.

Of the first part of this title I have spoken in another place, and shall not insist upon it further than to repeat, that Shushan-eduth, the lily of witness, What that means it is not easy to ascertain: from the lily being a six-leafed flower, it has been supposed that the word may also mean a six-stringed instrument. or of beauty, seem to have been the first words of some song which was commonly known at the time. It is added, to teach; and this, as some have thought, because the psalm was given to the Levites, that they might learn it. But others have very properly rejected this idea, as we cannot suppose that a title, which is equally applicable to all the psalms, would have been here used as a term of distinction. More probably it points at a particular instruction or doctrine, which would be taught by the following psalm. We may suppose that David, who had gained so many decisive victories, but had not the satisfaction, as yet, of seeing the kingdom finally settled under him, employs the word to denote that he had a special lesson to enforce, which was, the duty of all who had hitherto opposed him to put an end to factions, and, after such convincing evidences, acknowledge that he was their divinely-appointed king. Let experience, at least, as if he had said, prove that the sovereignty which I hold meets with the approbation of God, crowned, as it is, in the eyes of all, with so many tokens of his favor. The psalm is described as being a kind of triumphal song for victories obtained over the Syrians and other allied nations. As the Jews reckon Mesopotamia, and other countries, to be included in Syria, which they call Aram, they are forced subsequently to distinguish it into different parts, as here we find Syria Naharim put for Mesopotamia, which some of the Latins have named Interamnis, (or, between two rivers,) following the Greek etymology; for Mesopotamia in Greek means between two rivers, that is, between the Tigris and Euphrates. We have here adopted the French version, which is fuller than the Latin, “laquelle aucuns des Latins a l’imitation des Grecs (car Mesopotamie en Grec signifie entre les fleuves, pource qu’elle est entre Tigris et Euphrates) ont nommee Interamnis.” Next, we have Syria Soba mentioned, which some have considered upon good grounds to be Sophene, because adjacent to the bank of the Euphrates; and David is said (2 Samuel 8:3) to have smitten Rehob, king of Soba, as he went to recover his border at the river. In the same passage, we read of a third Syria, that of Damascus, nearer to Judea, and almost touching upon it. Syria is, in other places of Scripture, represented as still more extensive, and has epithets attached to it according to the different territories which are meant to be pointed out. As David had war with the more adjacent part of Syria, and routed the army which had come out from it to the assistance of the Ammonites, it may be asked why he speaks only of the inhabitants of Mesopotamia and Soba. I think it probable that he specifies the more distant nations, as being the most formidable, and as affording a more illustrious proof of the Divine favor which accompanied his arms. For this reason, he passes over the more neighboring nations, and mentions those which were situated at a distance, the terror of which was known only by report, and whose overthrow was something unheard of, and almost incredible. In the inspired history, two-and-twenty thousand are said to have been slain, It should be eighteen thousand. (1 Chronicles 18:12,) in the title of this psalm only twelve thousand; but the apparent inconsistency is easily explained. It is Abishai whom the history represents as defeating the forces, which are here said to have been overthrown by Joab. We are to consider that the army was divided between the two brothers. Abishai being inferior in rank and authority, we need not wonder that the praise of the victory is ascribed to him who was the chief commander, although both had a share in gaining it; as in 1 Samuel 18:7, David is described as having the whole honor of the victory, because he was the individual under whose auspices it had been accomplished. It is probable that about half the number mentioned in the history fell during the main engagement, and that the rest having fled from the field, were put to the sword by Joab in their retreat. There is another way in which this difference as to number may be reconciled besides that in which Calvin attempts to do it. “If the Hebrew numbers here,” says Street, “have been ever expressed by letters used as numerals, the variation might be accounted for; יב being twelve, and יח being eighteen, and many instances being to be found of the corruption of ח into ב. — See Dr Kennicott’s Dissertation on 1 Chronicles 11, page 96, where it is plainly shown that many errors in numbers have arisen from the numbers having been expressed by letters, and one letter having been mistaken for another.”

Psalm 60:1-3

1. O God! thou hast cast us off; thou hast scattered us; thou hast been displeased: O turn thyself to us again! 2. Thou hast made the earth [or the land] to tremble; thou hast caused it to open wide: heal the breaches thereof; for it shaketh. 3. Thou hast showed thy people hard things: thou hast made us drunk with the wine of astonishment. The three first verses, which complain of calamities and distresses, seem not to correspond to the title of the psalm, from which we would naturally expect the expressions of joy and praise for the victory obtained. Hare conjectures that these three verses have accidentally changed place with Psalm 85:2, 3, 4. Archbishop Secker observes, that this conjecture “is bold, but otherwise very ingenious and plausible; and this change would make each psalm more consistent, and reconcile this psalm to its title very well; for the historical books mention no distress in the war to which the title refers.” Dr Adam Clarke considers this conjecture well founded; but others think the apparent discrepancy may be removed by supposing that the psalm was written after some of the battles of which mention is made in the title, and that the Author does not restrict himself to those events, but takes in a wider range, so as to embrace the afflictive condition both of Israel and Judah during the latter part of Saul’s life, and the former years of David’s reign.

1. O God! thou hast cast us off. With the view of exciting both himself and others to a more serious consideration of the goodness of God, which they presently experienced, he begins the psalm with prayer; and a comparison is instituted, designed to show that the government of Saul had been under the divine reprobation. He complains of the sad confusions into which the nation had been thrown, and prays that God would return to it in mercy, and re-establish its affairs. Some have thought that David here adverts to his own distressed condition: this is not probable. I grant that, before coming to the throne, he underwent severe afflictions; but in this place he evidently speaks of the whole people as well as himself. The calamities which he describes are such as extended to the whole kingdom; and I have not the least doubt, therefore, that he is to be considered as drawing a comparison which might illustrate the favor of God, as it had been shown so remarkably, from the first, to his own government. With this view, he deplores the long-continued and heavy disasters which had fallen upon the people of God under Saul’s administration. It is particularly noticeable, that though he had found his own countrymen his worst and bitterest foes, now that he sat upon the throne, he forgets all the injuries which they had done him, and, mindful only of the situation which he occupied, associates himself with the rest of them in his addresses to God. The scattered condition of the nation is what he insists upon as the main calamity. In consequence of the dispersion of Saul’s forces, the country lay completely exposed to the incursions of enemies; not a man was safe in his own house, and no relief remained but in flight or banishment. He next describes the confusions which reigned by a metaphor, representing the country as opened, or cleft asunder; not that there had been a literal earthquake, but that the kingdom, in its rent and shattered condition, presented that calamitous aspect which generally follows upon an earthquake. The affairs of Saul ceased to prosper from the time that he forsook God; and when he perished at last, he left the nation in a state little short of ruin. The greatest apprehension must have been felt throughout it; it was become the scorn of its enemies, and was ready to submit to any yoke, however degrading, which promised tolerable conditions. Such is the manner in which David intimates that the divine favor had been alienated by Saul, pointing, when he says that God was displeased, at the radical source of all the evils which prevailed; and he prays that the same physician who had broken would heal.

PSALM 60

Psa 60:1-12. Shushan-eduth--Lily of testimony. The lily is an emblem of beauty (see on Psa 45:1, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing--that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim--Syria of the two rivers, or Mesopotamia beyond the river (Euphrates) (2Sa 10:16). Aram-zobah--Syria of Zobah (2Sa 10:6), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (2Ch 18:12, 25), occurred about the same time. Probably, while doubts and fears alternately prevailed respecting the issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, offers prayer in present straits, and rejoices in confident hope of triumph by God's aid.

1-3. allude to disasters.

cast ... off--in scorn (Psa 43:2; 44:9).

scattered--broken our strength (compare 2Sa 5:20).

Oh, turn thyself--or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (Psa 46:2, 3).

4-5. Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Psa 17:7; 20:6), they may be safe.

6-10. God hath spoken in--or, "by."

his holiness--(Psa 89:35; Am 4:2), on the pledge of His attributes (Psa 22:3; 30:4). Taking courage from God's promise to give them possession (Ex 23:31; De 11:24) (and perhaps renewed to him by special revelation), with triumphant joy he describes the conquest as already made.

Shechem, and ... Succoth--as widely separated points, and--

11-12. Hence he closes with a prayer for success, and an assurance of a hearing.

O God, thou hast cast us off - Instead of being our general in the battle, thou hast left us to ourselves; and then there was only the arm of flesh against the arm of flesh, numbers and physical power were left to decide the contest. We have been scattered, our ranks have been broken before the enemy, and thou hast caused the whole land to tremble at our bad success; the people are become divided and seditious. "Thou hast made the land to tremble, even the breaches of it, for it shaketh, it is all in commotion," Psa 60:2.

Thou hast made us to drink the wine of astonishment - We reel as drunken men; we are giddy, like those who have drank too much wine; but our giddiness has been occasioned by the astonishment and dismay that have taken place in consequence of the prevalence of our enemies, and the unsettled state of the land. It has been remarked that the three first verses of this Psalm do not agree with the rest, and it also appears that the three first verses of Psa 85:1-13 : do not agree with the rest of that Psalm. But let them change places, and the three first verses of this be set instead of the three first verses of Psa lxxxv., and let those be placed here instead of these and then the whole of each Psalm will be consistent. This was first suggested by Bishop Hare, and the supposition seems to be well founded. Some imagine that the whole of the Psalm refers to the distracted state of the land after the death of Saul till the time that David was anointed king over all Israel, at Hebron; others, to the disastrous war with the Syrians. See before.

Thou hast given a banner - נס nes, a sign, something that was capable of being fixed on a pole.

That it may be displayed - להתנוסס lehithnoses, that it may be unfurled.

Because of the truth - מפני קשט mippeney koshet, from the face of truth; which has been thus paraphrased: If we have displayed the ensign of Israel, and gone forth against these our enemies, who have now made such a terrible breach among us, (Psa 60:1-3), it was because of thy truth - the promises of victory which we supposed would attend us at all times.

Mr. Mudge, thus: "Thou givest to them that fear thee a signal to be displayed before the truth. That thy favored ones may be delivered, clothe thy right arm with victory, and answer us. God speaketh in his sanctuary, I will exult; I shall portion out Shechem, and measure the valley of Succoth." The fourth verse seems to mean that God had appointed for the consolation of his people a certain signal of favor, with which therefore he prays him to answer them. This, accordingly, he does. God speaketh in his sanctuary, called rybd debir or oracle for that very reason. What he desires then, as he stands imploring the mercy of God before the oracle, is, that he may see the usual signal of favor proceed from it; a voice, perhaps joined with some luminous emanations, whence the phrase of the light of God's countenance. The expression in the sixth verse seems to be proverbial, and means, "I shall divide the spoils of my enemies with as much ease as the sons of Jacob portioned out Shechem, and measured out for their tents the valley of Succoth." Mr. Harmer gives a very ingenious illustration of the giving the banner. "Albertus Aquensis informs us that when Jerusalem was taken in 1099 by the crusaders, about three hundred Saracens got on the roof of a very high building, and earnestly begged for quarter; but could not be induced by any promises of safety to come down, till they had received the banner of Tanered, one of the crusade generals, as a pledge of life. The event showed the faithlessness of these zealots, they put the whole to the sword. But the Saracens surrendering themselves upon the delivering of a standard to them, proves in how strong a light they looked upon the giving a banner, since it induced them to trust it, when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed in like manner an obligation to protect; and the psalmist might here consider it in this light when he says, Thou hast shown thy people hard things; but thou hast given a banner to them that fear thee. Though thou didst for a time give up thy Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thus God gave them a banner or standard that it might be displayed, or lifted up; or rather, that they may lift up a banner to themselves, or encourage themselves with the confident persuasion that they are under the protection of God: because of the truth - the word of promise, which is an assurance of protection - like the giving me and my people a banner, the surest of pledges." - Harmer's Observations. See at the end of the chapter.

God hath spoken - Judah shall not only be re-established in Jerusalem, but shall possess Samaria, where Shechem is, and the country beyond Jordan, in which is situated the valley of Succoth. Dividing and meting out signify possession.

Gilead is mine - This country was also beyond Jordan, and Manasseh and Ephraim are put for the tribes that formed the kingdom of Israel. All these, after the return from the captivity, formed but one people, the Jews and Israelites being united.

The strength of mine head - It shall be the principal support of the new-found kingdom, when all distinctions shall be buried.

Judah is my lawgiver - This tribe was chief of all those who returned from the captivity; and Zerubbabel, who was their leader, was chief of that tribe, and of the family of David. As this part of the Psalm appears to relate to the return of the captives from Babylon, and their repossession of their own land, the psalmist may refer, not only to the promises of their restoration, but also to the principal person under whose superintendence they returned.

Moab is my washpot - The Moabites shall be reduced to the meanest slavery.

Over Edom will I cast out my shoe - I will make a complete conquest of Idumea, and subject the Edomites to the meanest offices, as well as the Moabites.

Philistia, triumph thou because of me - John Hyrcanus subdued the Idumeans, and caused them to receive circumcision, and profess the Jewish religion. The words here seem to predict their entire subjugation.

In an essay for a new translation of the Bible, there is what appears to me a correct paraphrase of the seventh and eighth verses: "Gilead and Manasseh have submitted unto me; Ephraim furnishes me with valiant men, and Judah with men of prudence and wisdom. I will reduce the Moabites to servitude; I will triumph over the Edomites, and make them my slaves; and the Philistines shall add to my triumph."

Who will bring me into the strong city? - If this part of the Psalm, from the sixth to the twelfth verse, refer to the return of the captives from Babylon, as I think probable; then the strong city may mean either Petra, the capital of Idumea; Bozra, in Arabia, near the mountains of Gilead; Rabba, the capital of the Ammonites; or Tyre, according to the Chaldee, the capital of Phoenicia; or Jerusalem itself, which, although dismantled, had long been one of the strongest cities of the east. Or it may imply, Who shall give me the dominion over the countries already mentioned? who will lead me into Edom? who will give me the dominion over that people?

Wilt not thou, O God - It is God alone from whom we can expect our enlargement. He who has cast us off, and has abandoned us in battle; it is that very God alone from whom we expect complete enlargement, the repossession of our own land, and the subduction of the surrounding nations; and we expect this, because he has graciously promised these mercies.

Give us help from trouble: for vain is the help of man - We have done all we can do, and have trusted too much in ourselves; now, Lord, undertake for us.

Through God we shall do valiantly - Through thee alone shall we do valiantly; thou alone canst tread down our enemies; and to thee alone we look for conquest.

The author to whom Harmer refers in the note on the fourth verse, is one of the writers in a work entitled Gesta dei per Francos, fol. Hanoviae, 1611, 2 vols. And the places quoted by Harmer may be found in vol. i., p. 282; and as the passage is singular, and a good use has been made of it for the illustration of a difficult passage, I shall lay the words of the original before the reader: "Proxima ab hinc die sabbati clarescente, quidam Sarracenorum spe vitae in summitatem tecti domus praecelsae Solomonis ab armis elapsi, circiter trecenti, confugerant. Qui multa prece pro vita flagitantes, in mortis articulo positi, nullius fiducia aut promissione audebant descendere, quousque vexillum Tankradi in signum protectionis vivendi susceperunt. Sed minime misellis profuit. Nam plurimis super hoc indignantibus, et Christianis furore commotis, ne unus quidem illorum evasit."

It is very properly added by Albertus, that the noble spirit of Tancred was filled with indignation at this most horrible breach of faith; and he was about to take a summary revenge on the instigators and perpetrators of this unprincipled butchery, when the chiefs interposed, and not only maintained the expediency of the massacre that had already been committed, but the necessity of putting all the inhabitants to the sword. On this the savage fiends, called Christians, flew to arms, and made a universal slaughter of all that remained of the inhabitants. They drew out the prisoners, chopped off their heads, stabbed all they met with in the streets, and-but I can translate no farther; it is too horrible. I shall give my author's words, who was an ecclesiastic, and wrote down the account from eye-witnesses: "Concilio hoc accepto, (the determination of the chiefs to put all to the sword), tertio die post victoriam egressa est sententia a majoribus: et ecce universi arma rapiunt, et miserabili caede in omne vulgus Gentilium, quod adhuc erat residuum, exsurgunt, alios producentes e vinculis et decollantes: alios per vicos et plateas civitatis inventos trucidantes, quibus antea causa pecuniae, aut humana pietate pepercerunt. Puellas vero, mulieres, matronas nobiles, et faetas cum puellis tenellis detruncabant, aut lapidibus obruebant, in nullis aliquam considerantes aetatem. E contra, puellae, mulieres, matronae, metu momentaneae mortis angustiatae et horrore gravissimae necis concussae Christianos in jugulum utriusque sexus debacchantes ac saevientes, medios pro liberanda vita amplexabantur, quaedam pedibus eorum advolvebantur, de vita et salute sua illos nimium miserando fletu et ejulatu solicitantes. Pueri vero quinquennes aut triennes matrum patrumque crudelem casum intuentes, una miserum clamorem et fletum multiplicabant. Sed frustra haec pietatis et misericordiae signa fiebant: nam Christiani sic neci totum laxaverunt animum, ut non lugens masculus aut faemina, nedum infans unius anni vivens, manum percussoris evaderet. Unde plateae totius civitatis Jerusalem corporibus extinctis virorum et mulierum, lacerisque membris infantium, adeo stratae et opertae fuisse referuntur, ut non solum in vicis, soliis et palatiis, sed etiam in locis desertae solitudinis copia occisorum reperiretur innumerabilis.'GestA Dei Vol. I., p. 283.

This is one specimen of the spirit of the crusaders, and is it any wonder that God did not shine on such villanous measures! No wonder that the Mohammedans have so long hated the name of Christian, when they had no other specimen of Christianity than what the conduct of these ferocious brutes exhibited; and these were called Gesta Dei, the transactions of God!

There are many difficulties in this Psalm; whether they are in general removed by the preceding notes, the reader must judge. The following analysis is constructed on the supposition that the Psalm speaks of the distracted state of the kingdom from the fatal battle of Gilboa, in which Saul fell, to the death of Ishbosheth, when the whole kingdom was united under David.

Tremble - A poetical expression, signifying great changes among the people.

To drink - Thou hast filled us with no less honor, than men intoxicated with strong drink.

A banner - Which is a sign and instrument, Of union. This people who were lately divided, thou hast united under one banner, under my government: Of battle. Thou hast given us an army, and power to oppose our enemies; which blessing God gave to Israel, for the sake of those few sincere Israelites who were among them. The truth - Not for any merit of ours, but to shew thy faithfulness in making good thy promises.

Beloved - Thy beloved people.

Rejoice - Therefore I will turn my prayers into praises, for what God has already done. Divide - Which supposeth possession and dominion. Shechem - A place within Jordan, in mount Ephraim. Succoth - A place without Jordan. He mentions Shechem, and Succoth; for all the land of Canaan, within and without Jordan.

Gilead - All the land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh. Manasseh - The other half of that tribe within Jordan. The strength - A chief part of my strength, either to offend mine enemies, or to defend myself. For this tribe was very numerous, and valiant and rich. Law - giver - The chief seat of my throne and kingdom, and of the inferior throne of judgment, Psal 122:5.

Wash - pot - In which I shall wash my feet. I shall bring them into the lowest degree of servitude. Shoe - I will use them like slaves; a proverbial expression. Triumph - It is an ironical expression, signifying that her triumphs were come to an end.

Who - None can do it but God. City - The cities; the singular number for the plural. Having beaten his enemies out of the field, he desires God's assistance to take their strong - holds, and so secure himself from farther attempts. Edom - Which was an high and rocky country, Obad 1 - 3, fortified by nature, as well as by art, and therefore not to be subdued without a Divine hand.

Hadst cut off - But now hast graciously returned to us.

1 O God, thou hast cast us off , thou hast scattered us , thou hast been displeased; O turn thy self to us again.

Or, rejected, or forsaken us, as to thy gracious and powerful Presence, not onely in the time of the Judges, but also during Sauls Reign.

Heb. broken us; Partly, by that dreadful overthrow by the Philistins, 1 Sam. 31. and Partly, by the Civil War in our own Bowels, between me and Ishbosheth.

Marginal references: [illegible: 1 word]. 44. 9.; Heb. broken.

2 Thou hast made the earth to tremble ; thou hast broken it: heal the breaches thereof , for it shaketh.

A poetical and Hyperbolical Expression, signifying great and dreadful Changes among the People, as Hagg. 2. 7. Comp. with Heb. 12. 26, 27. See also, 1 Sam. 14. 15.

Reconcile all those Differences, which our Civil Wars have made among us.

Marginal references: Psal. 75. 3.

3 Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment .

Heb. Made them to see, (i. e.) To Experience or Feel, as Seeing is oft put, as Psal. 49. 10. and oft elsewhere.

Thou hast filled us with no less Honour and Trembling, than Men who intoxicated with strong and stupifying Drink, which they are forced to Drink. Compare, Isa. 51. 17. 21.

4 Thou hast given a banner to them that fear thee o: that it may be displayed because of the truth , Selah.

Either, 1. Formerly. As thou hast sometimes afflicted thy People, so at other times thou hast delivered them. Or rather, 2. Now lately by and under me.

Which is a Sign and Instrument. 1. Of Union. This people who were lately divided and under several Banners, thou hast now gathered together and united under one Banner, to wit, under my Government. 2. Of Battel. Thou hast given us an Army, and Power to oppose our Enemies. We had our Banner to set against theirs. 3. Of Triumph. We have not lost our Banner, but gained theirs, and brought it away in Triumph▪ Compare, Psal. 20. 5. Or, for, or, on the behalf of them that fear thee. An Emphatical passage implying, that God gave so great a Blessing, to the People of Israel, for the sake of those few sincere Israelites which were among them.

Not for any Merit of ours, but to shew thy Faithfulness in making good thy Promises which thou hast made, both to me, concerning the Establishing of this Kingdom to me, and to my seed for ever, and to thy People in general; whom thou hast frequently Promised to hear and help when they call upon thee, in times of Trouble.

5 That thy beloved may be delivered; save with thy right hand, and hear me.

Thy beloved People last mentioned.

Marginal references: Psal. 108. 6. &c.

6 God hath spoken in his holiness , I will rejoyce : I will divide Shechem , and mete out the valley of Succoth .

Having prayed that God would save and hear him, he now intimates that God had done it already, and had prevented his Prayers, and had spoken to him, and of him, about the stablishing of his Throne.

Or, in the Sanctuary, or Holy place, to which David used to resort to ask Counsel, and from whence God usually gave out his Oracles. Or rather, by his Holiness, as this very Word is rendred, Psal. 89. 35. which carries the form of an Oath, and implies that God did not simply speak, but swore by his Holiness, as it is there expressed.

Therefore I will turn my Prayers into Praises, and Rejoycings for what God had already done, and as I am assured, will further do on my behalf.

Or, Distribute; which supposeth Possession and Dominion.

A place within Iordan, in Mount Ephraim. See Gen. 33. 18. Ios. 20. 7.

A place without Iordan. See Gen. 33. 17. Ios. 13. 27. He mentions Shechem, and Succoth; Either, Synecdochically for all the Land of Canaan, within and without Iordan; which, having been formerly divided between him and Ishbosheth, was now intirely in his Possession: Or, because these two places had been in Ishbosheth's hands, and possibly were extraordinarily devoted to Saul's House, and utterly averse from David: Or, for some other Reason now unknown.

7 Gilead is mine, and Manasseh is mine, Ephraim also is the strength of mine head , Judah is my law-giver.

All their Land beyond Iordan, which was possessed by Reuben and Gad, and half of the Tribe of Manasseh, Numb. 32. 29. 39, 40. Deut. 3. 10. &c. Ios. 13. 25, &c.

The other half of that Tribe within Iordan.

Either, 1. Mine Horns wherewith I shall push mine Enemies, according to Moses his Prophecy of that Tribe, Deut. 33. 17. Or, 2. The keeper of mine Head, as Achish spake, 1 Sam. 28. 2. A chief part of my strength, either to offend mine Enemies, or to defend my self. For this Tribe was very Numerous, and Valiant and Rich. See Gen. 48. 19. Deut. 32. 11. Psal. 78. 9.

The chief Seat of my Throne and Kingdom, and of the inferiour Thrones of Iudgment, Psal. 1▪ 2. 5. the Tribe to which the Royal Scepter and Lawgiver, are appropriated by God's appointment, Gen. 49. 10.

Marginal references: Gen. 49. 10.

8 Moab is my wash-pot ; over Edom will I cast out my shoe : Philistia, triumph thou because of me .

In which I shall wash my Feet. I shall bring them into the lowest degree of Servitude, and make them Contemptible and miserable. See 2 Sam. 8. 2.

An Old and Proud, and insolent and cruel Enemy of Israel.

(i. e.) I will use them like Slaves; Either, holding forth my Shoes, that they may pluck them off, or throwing my Shoes at them; Either, in Anger or Contempt, as the manner of many Masters was, and is in such Cases. Other, I will take Possession of them; which was done by Trading upon their Land. Or, I will tread upon their Necks, as they did in like Case, Ios. 10. 24. But these Notions suit not with this Phrase, of casting or throwing the Shoe.

Or, over me, as thou didst in former years, use to Triumph and insult over the poor Israelites. It is an ironical Expression, signifying, that her Triumphs were come to an End.

Marginal references: Or, Triumph thou over me, (by an Irony.)

9 Who will bring me into the strong city ? who will lead me into Edom ?

None can do it but God, as he declareth in the following Verses.

(i. e.) The Cities; the singular Number for the plural, which is usual. Having beaten his Enemies out of the Field, and into their strong Cities; from whence they hoped to renew the War, he desires God's Assistance whereby he may take their strong Holds, and so secure himself from further Attempts against him.

Which was an high and Rocky Country, Obad. v. 3, fortified by Nature, as well as by Art, and therefore not to be invaded, and subdued without a divine Hand.

Marginal references: Heb. City of strength.; Psal. 108. 10.

10 Wilt not thou O God, which hadst cast us off? and thou, O God, which didst not go out with our armies ?

To wit, in former times; but now hast graciously returned to us. He brings to his own and peoples Minds, their former Calamities, that they may be more thankful for present Mercies and Deliverances.

Marginal references: Psal. 44. 9. & 108. 11.

12 Through God we shall do valiantly: for he it is that shall tread down our enemies.

n Though I have some Reputation for Valour and Conduct, and though my People are very Numerous, and now united under me, yet all this will avail little or nothing without thy Almighty help.

Marginal references: [illegible: 1+ letters] [illegible: 1 word]. 19. 23.

Drill Psalm after a Lost Battle

This last of the Elohimic Michtammı̂m of David is dated from the time of the Syro-Ammonitish war: When he (David) waged war (Hiph. of נצה, to pull, to seize by the hair) with (את like על in Num 26:9; according to Ben-Asher, with Segol instead of Makkeph here, as in Psa 47:5, Pro 3:12, three passages which are noted by the Masora) Aram of the two rivers (the people of the land of the twin streams, Mesopotami'a) and with Aram Zobah (probably between the Euphrates and Orontes north-east of Damascus), and Joab returned (ויּשׁב, transition from the infinitive to the finite verb, Ges. §132, rem. 2) and smote Edom in the Valley of Salt (the Edomitish Ghor, i.e., the salt plain, some ten miles wide, at the southern extremity of the Dead Sea) with twelve thousand men. This historical inscription comes from an historical work which gave the Psalm in this connection. It is not take out of any of the histories that have been preserved to us. For both in 2Sa 8:13 and in 1Ch 18:12 we find the number eighteen thousand instead of twelve. In the former passage, in which עשׂה שׁם is substantially equivalent to the Roman triumphum agere, we have to read את־עדם after the inscription of our Psalm instead of את־ארם. It is, however, still more probable that the words ויּך את־עדם (lxx ἐπάταξε τὴν Ἰδουμαίαν) have accidentally fallen out. The fact that here in the Psalm the victory over the Edomites is ascribed to Joab, in the Chronicles to Abshai (Abishai), and in 2 Sam. to David, is a difference which may easily be reconciled by the consideration that the army of David was under the supreme command of Joab, and this battle in the Valley of Salt was fought against the Edomites by Joab indirectly through his brother (cf. 2Sa 10:10).

The inscription carries us into the time of the greatest, longest, and most glorious of David’s wars, that with the Ammonites, which, so far as these were concerned, ended in the second year in the conquest of Rabbah (vid., Psa 21:1-13), and with their Aramaean allies, among whom Hadadezer, the ruler of the powerful kingdom of Zobah, was defeated in the first year at Chêlam on the other side the Jordan. Then when, in the second year, he endeavoured to fortify himself anew in the districts on the banks of the Euphrates, he was completely subjugated together with the Syrians who had come to his assistance. Thus are the accounts of Aramaean wars related in 2 Sam. 8 and 2Sa 10:1 to be combined. Whilst, now, the arms of David were making such triumphant progress in the north, the Edomites in the south had invaded the land which was denuded of troops, and here a new war, which jeopardized all the results that had been gained in the north, awaited the victorious army. Psa 60:1-12 refers more especially to this Edomitish war. Hengstenberg is wrong when he infers from the inscription that it was composed after the victory in the Valley of Salt and before the conquest of Idumaea. The inscription only in a general way gives to the Psalm its historical setting. It was composed before the victory in the Valley of Salt, and presupposes the Israelitish south had been at that time grievously laid waste by the Edomites, against whom they were unable to oppose an adequate force. We may also infer from other indications how the occupation of the neighbouring and brother-country by the Edomites called for vengeance against them; vid., on Ps 44. That Korahitic Psalm may have been composed after the Davidic Psalm, and is designedly, by Psa 60:10, brought into relationship with it. In the cento Psalms 108:7-14 correspond to Psalms 60:7-14.

The Michtam character of the Psalm manifests itself both in the fact that a divine oracle is unfolded in it, and also in the fact that the language of complaint, “Elohim, Thou hast cast us off” (cf. Psa 44:10), is repeated as its favourite utterance. Concerning על־שׁוּשׁן עדוּת, after “A Lily is the testimony” (or “The Lily of the testimony”), vid., on Psa 45:1. The addition of ללמּד is to be interpreted according to ללמּד בּני־יהוּדה קשׁת, 2Sa 1:18 : the song is thereby appointed to be sung in connection with the practice of the bow. The elegy on Saul and Jonathan was suited to this by reason of the praise which is therein given to the bow of Jonathan, the favourite weapon of that brave warrior, and by the indirect remembrance of the skilful Philistine archers, who brought a disgrace upon the name of Israel in the battle on Gilboa, that needed as speedily as possible to be wiped out. Psa 60:1-12, this most martial of all the Psalms, is also a song at the practice of arms, which was designed to inflame and to hallow the patriotic martial ardour of the young men when they were being exercised.

Hengstenberg and others, who reckon according to the Masoretic verses, divide the Psalm into three strophes of four Masoretic verses each. The fact that the use made of Psa 60:1-12 in Psa 108:1-13 begins with Psa 60:7, למען יחלצון, lends some colour to this division, which is also strengthened by the Sela. Nevertheless Psa 60:6 and Psa 60:7 belong inseparably together.

Psa 60:1-5

This first strophe contains complaint and prayer; and establishes the prayer by the greatness of the need and Israel’s relationship to God. The sense in which פּרצתּנוּ is intended becomes clear from 2Sa 5:20, where David uses this word of the defeat of the Philistines, and explains it figuratively. The word signifies to break through what has hitherto been a compact mass, to burst, blast, scatter, disperse. The prayer is first of all timidly uttered in תּשׁובב לנוּ in the form of a wish; then in רפה (Psa 60:4) and הושׁיעה (Psa 60:7) it waxes more and more eloquent. שׁובב ל here signifies to grant restoration (like הניח ל, to give rest; Psa 23:3; Isa 58:12). The word also signifies to make a turn, to turn one’s self away, in which sense, however, it cannot be construed with ל. On פּצמתּהּ Dunash has already compared Arab. fṣm , rumpere , scindere, and Mose ha-Darshan the Targumic פּצּם = פרע, Jer 22:14. The deep wounds which the Edomites had inflicted upon the country, are after all a wrathful visitation of God Himself - reeling or intoxicating wine, or as יין תּרעלה (not יין), properly conceived of, is: wine which is sheer intoxication (an apposition instead of the genitive attraction, vid., on Isa 30:20), is reached out by Him to His people. The figure of the intoxicating cup has passed over from the Psalms of David and of Asaph to the prophets (e.g., Isa 51:17, Isa 51:21). A kindred thought is expressed in the proverb: Quem Deus perdere vult, eum dementat. All the preterites as far as השׁקיתנוּ (Psa 60:5) glance back plaintively at that which has been suffered.

But Psa 60:6 cannot be thus intended; for to explain with Ewald and Hitzig, following the lxx, “Thou hast set up a banner for those who reverence Thee, not for victory, but for flight,” is inadmissible, notwithstanding the fact that מפּני קשׁת nuwc is a customary phrase and the inscribed ללמּד is favourable to the mention of the bow. For (1) The words, beginning with נתתּ, do not sound like an utterance of something worthy of complaint - in this case it ought at least to have been expressed by עך להתנוסס (only for flight, not for victory); (2) it is more than improbable that the bow, instead of being called קשׁת (feminine of the Arabic masculine kaus), is here, according to an incorrect Aramaic form of writing, called קשׁט, whereas this word in its primary form קשׁט (Pro 22:21) corresponds to the Aramaic קוּשׁטא not in the signification “a bow,” but (as it is also intended in the Targum of our passage) in the signification “truth” (Arabic ḳisṭ of strict unswerving justice, root קש, to be hard, strong, firm; just as, vice versa, the word ṣidḳ, coming from a synonymous root, is equivalent to “truth”). We therefore take the perfect predication, like Psa 60:4, as the foundation of the prayer which follows: Thou hast given those who fear Thee a banner to muster themselves (sich aufpanieren), i.e., to raise themselves as around a standard or like a standard, on account of the truth - help then, in order that Thy beloved ones may be delivered, with Thy right hand, and answer me. This rendering, in accordance with which Psa 60:6 expresses the good cause of Israel in opposition to its enemies, is also favoured by the heightened effect of the music, which comes in here, as Sela prescribes. The reflexive התנוסס here therefore signifies not, as Hithpal. of נוּס, “to betake one’s self to flight,” but “to raise one’s self” - a signification on behalf of which we cannot appeal to Zec 9:16, where מתנוססות is apparently equivalent to מתנוצצות “sparkling,” but which here results from the juxtaposition with נס     (cf. נסה, Psa 4:7), inasmuch as נס itself, like Arab. naṣṣun, is so called from נסס, Arab. naṣṣ, to set up, raise, whether it be that the Hithpo. falls back upon the Kal of the verb or that it is intended as a denominative (to raise one’s self as a banner, sich aufpanieren).This expression wel illustrates the power of the German language in coining words, so that the language critically dealt with may be exactly reproduced to the German mind. The meaning will at once be clear when we inform our readers that Panier is a banner of standard; the reflexive denominative, therefore, in imitation of the Hebrew, sich aufpanieren signifies to “up-standard one’s self,” to raise one’s self up after the manner of a standard, which being “done into English” may mean to rally (as around a standard). We have done our best above faithfully to convey the meaning of the German text, and we leave our readers to infer from this illustration the difficulties with which translators have not unfrequently to contend. - Tr.]

It is undeniable that not merely in later (e.g., Neh 5:15), but also even in older Hebrew, מפּני denotes the reason and motive (e.g., Deu 28:20). Moreover Ps 44 is like a commentary on this מפּני קשׁט, in which the consciousness of the people of the covenant revelation briefly and comprehensively expresses itself concerning their vocation in the world. Israel looks upon its battle against the heathen, as now against Edom, as a rising for the truth in accordance with its mission. By reason of the fact and of the consciousness which are expressed in Psa 60:6, arises the prayer in Psa 60:7, that Jahve would interpose to help and to rescue His own people from the power of the enemy. ימינך is instrumental (vid., on Psa 3:5). It is to be read ענני according to the Kerî, as in Psa 108:7, instead of עננוּ; so that here the king of Israel is speaking, who, as he prays, stands in the place of his people.

Psa 60:6-8

A divine utterance, promising him victory, which he has heard, is expanded in this second strophe. By reason of this he knows himself to be in the free and inalienable possession of the land, and in opposition to the neighbouring nations, Moab, Edom, and Philistia, to be the victorious lord to whom they must bow. The grand word of promise in 2Sa 7:9. is certainly sufficient in itself to make this feeling of certainty intelligible, and perhaps Psa 60:8-10 are only a pictorial reproduction of that utterance; but it is also possible that at the time when Edom threatened the abandoned bordering kingdom, David received an oracle from the high priest by means of the Urim and Thummim, which assured him of the undiminished and continued possession of the Holy Land and the sovereignty over the bordering nations. That which God speaks “in His holiness” is a declaration or a promise for the sure fulfilment and inviolability of which He pledges His holiness; it is therefore equal to an oath “by His holiness” (Psa 89:36; Amo 4:2). The oracle does not follow in a direct form, for it is not God who speaks (as Olshausen thinks), to whom the expression אעלזה is unbecoming, nor is it the people (as De Wette and Hengstenberg), but the king, since what follows refers not only to the districts named, but also to their inhabitants. כּי might have stood before אעלזה, but without it the mode of expression more nearly resembles the Latin me exultaturum esse (cf. Psa 49:12). Shechem in the centre of the region on this side the Jordan, and the valley of Succoth in the heart of the region on the other side, from the beginning; for there is not only a [Arab.] sâkût (the name both of the eminence and of the district) on the west side of the Jordan south of Beisân (Scythopolis), but there must also have been another on the other side of the Jordan (Gen 33:17., Jdg 8:4.) which has not as yet been successfully traced. It lay in the vicinity of Jabbok (ez - Zerka), about in the same latitude with Shechem (Sichem), south-east of Scythopolis, where Estori ha-Parchi contends that he had found traces of it not far from the left bank of the Jordan. Jos 13:27 gives some information concerning the עמק (valley) of Succoth. The town and the valley belonged to the tribe of Gad. Gilead, side by side with Manasseh, Psa 60:9, comprehends the districts belonging to the tribes of Gad and Reuben. As far as Psa 60:9, therefore, free dominion in the cis-and trans-Jordanic country is promised to David. The proudest predicates are justly given to Ephraim and Judah, the two chief tribes; the former, the most numerous and powerful, is David’s helmet (the protection of his head), and Judah his staff of command (מחקק, the command-giving = staff of command, as in Gen 49:10; Num 21:18); for Judah, by virtue of the ancient promise, is the royal tribe of the people who are called to the dominion of the world. This designation of Judah as the king’s staff or sceptre and the marshal’s baton shows that it is the king who is speaking, and not the people. To him, the king, who has the promise, are Joab, Edom, and Philistia subject, and will continue so. Joab the boastful serves him as a wash-basin;A royal attendant, the tasht - dâr, cup-or wash-basin-bearer, carried the wash-basin for the Persian king both when in battle and on a journey (vid., Spiegel, Avesta ii. LXIX). Moab, says the Psalmist, not merely waits upon him with the wash-basin, but himself serves as such to him.

Edom the crafty and malicious is forcibly taken possession of by him and obliged to submit; and Philistia the warlike is obliged to cry aloud concerning him, the irresistible ruler. סיר רחץ is a wash-pot or basin in distinction from a seething-pot, which is also called סיר. The throwing of a shoe over a territory is a sign of taking forcible possession, just as the taking off of the shoe (חליצה) is a sign of the renunciation of one’s claim or right: the shoe is in both instances the symbol of legal possession.The sandal or the shoe, I as an object of Arab. wt'̣, of treading down, oppressing, signifies metaphorically, (1) a man that is weak and incapable of defending himself against oppression, since one says, ma kuntu na‛lan, I am no shoe, i.e., no man that one can tread under his feet; (2) a wife (quae subjicitur), since one says, g'alaa‛ na‛lahu, he has taken off his shoe, i.e., cast off his wife (cf. Lane under Arab. ḥiḏa'â', which even signifies a shoe and a wife). II As an instrument of Arab. wṭ‛, tropically of the act of oppressing and of reducing to submission, the Arab. wa‛l serves as a symbol of subjugation to the dominion of another. Rosenmüller (Das alte und neue Morgenland, No. 483) shows that the Abyssinian kings, at least, cast a shoe upon anything as a sign of taking forcible possession. Even supposing this usage is based upon the above passage of the Psalms, it proves, however, that a people thinking and speaking after the Oriental type associated this meaning with the casting of a shoe upon anything. - Fleischer. Cf. Wetzstein’s Excursus at the end of this volume.

The rendering of the last line, with Hitzig and Hengstenberg: “exult concerning me, O Philistia,” i.e., hail me, though compelled to do so, as king, is forbidden by the עלי, instead of which we must have looked for לי. The verb רוּע certainly has the general signification “to break out into a loud cry,” and like the Hiph. (e.g., Isa 15:4) the Hithpal. can also be used of a loud outcry at violence.

Psa 60:9-12

The third strophe reverts to prayer; but the prayer now breathes more freely with a self-conscious courage for the strife. The fortified city (עיר מצור) is not Rabbath Ammon; but, as becomes evident from the parallel member of the verse and 2Ki 14:7, the Idumaean chief city of Sela' (סלע) or Petra (vid., Knobel on Gen 36:42, cf. Psa 31:22; 2Ch 8:5; 2Ch 11:5 together with Psa 14:5). The wish: who will conduct me = Oh that one would conduct me (Ges. §136, 1)! expresses a martial desire, joyful at the prospect of victory; concerning מי נחני, quis perduxerit me, vid., on Psa 11:3. What follows is not now to be rendered: Not Thou (who but Thou), Elohim, who...(Hitzig) - for in order to have been understood thus and not as in Psa 60:3, Psa 44:10, the poet could not have omitted אשׁר - on the contrary, the interrogatory הלא is the foundation on which the supplicatory הבה is raised. The king of Israel is hard pressed in the battle, but he knows that victory comes from above, from the God who has hitherto in anger refused it to His people, inasmuch as He has given power to Edom to break through the defensive forces of Israel (vid., Psa 44:10). עזרת (not עזרת = עזרה) is, as in Psa 108:13, equivalent to עזרתה. The view that it is equal to עזרתי, the suffix being cast away, is not confirmed in this instance, vid., on Psa 16:6, cf. Psa 3:3. How vain is human succour, has been seen only very recently in the case of the kings of Zobah and Ammon, who have succumbed in spite of their confederates. Israel prays for its victorious power from above, and also obtains it thence, as is most confidently expressed in v. 14. עשׂה חיל, to do valiantly, to show valour, is equivalent to: to be victorious, as in Psa 118:16. In God does Israel conquer, and God, who is in Israel, will by means of Israel tread down Edom in accordance with its deserts. Prayer and Thanksgiving of an Expelled King on His Way Back to the Throne

The Davidic Michtammı̂m are now ended, and there follows a short Davidic song על־נגינת. Does this expression mean “with the accompaniment of stringed instruments?” Not strictly, for this is expressed by the inscription בּנגינות (Psa 4:1, cf. Isa 30:29, Isa 30:32). But the formula may signify “upon the music of stringed instruments,” i.e., upon stringed instruments. And this is more probable than that נגינת is the beginning of a standard song. The termination ath is not necessarily the construct state. It was the original feminine termination; and the prevailing one in Phoenician.

Some expositors, like Köster, Ewald, Hitzig, and Olshausen, feel themselves here also bound, by reason of the לדוד of the inscription, to seek a place for this Psalm as far down as the Babylonian exile and the times of the Ptolemies and the Seleucidae. Hupfeld deals somewhat more kindly with the לדוד in this instance, and Böttcher (De Inferis, p. 204) refutes the hypotheses set up in its stead in order finally to decide in favour of the idea that the king of whom the Psalm speaks is Cyrus - which is only another worthless bubble. We abide by the proudly ignored לדוד, and have as our reward a much more simple interpretation of the Psalm, without being obliged with Ewald to touch it up by means of a verse of one’s own invention interwoven between Psa 61:5 and Psa 61:6. It is a Psalm of the time of Absalom, composed in Mahanaim or elsewhere in Gilead, when the army of the king had smitten the rebels in the wood of Ephraim. It consists of two parts of eight lines.

David's Complaints and Petitions.

1 O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. 2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh. 3 Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment. 4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. 5 That thy beloved may be delivered; save with thy right hand, and hear me.

The title gives us an account, 1. Of the general design of the psalm. It is Michtam—David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off.

In these verses, which begin the psalm, we have,

I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, v. 3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: "Thou hast been displeased by us, displeased against us (v. 1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands (Zech. xi. 14) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, v. 2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: "Thou hast made us to drink the wine of astonishment (v. 3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, Lam. iii. 19, 20. (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined.

II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (v. 4): "Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Ps. xlv. 4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were scattered (v. 1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people (Isa. xi. 10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners.

III. A humble petition for seasonable mercy. 1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin: O turn thyself to us again! (v. 1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace. Tranquillus Deus tranquillat omnia—A God at peace with us spreads peace over all the scene. 2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: "Heal the breaches of our land (v. 2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions." Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin. 3. That thus they might be preserved out of the hands of their enemies (v. 5): "That thy beloved may be delivered, and not made a prey of, save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand, and hear me." Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand. Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their prayers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, "God has therein heard me, and answered me."

Rejoicing in Hope.

6 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. 7 Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; 8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me. 9 Who will bring me into the strong city? who will lead me into Edom? 10 Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies? 11 Give us help from trouble: for vain is the help of man. 12 Through God we shall do valiantly: for he it is that shall tread down our enemies.

David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (v. 6): "God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Ps. lxxxix. 35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.

I. David here rejoices; and it is in prospect of two things:—

1. The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, v. 7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. "God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, 1 Cor. iii. 22, 23.

2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, v. 8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2 Sam. viii. 2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Ruth iv. 7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: "Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: "Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.

II. He prays in hope. His prayer is, Give us help from trouble, v. 11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quærimus pacem—Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it:—1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (v. 12): "Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.

PSAL. LX.

To the Master of the Musicke, upon Shushan eduth, Michtam of David, for to teach.

When he fought with Aram of Mesopotamia, and with Aram of Zobah: and Ioab turned, & smote Aedom in the valley of salt, twelve thousand.

O God, thou didst cast us away, thou didst break us, thou wast angry; turn againe unto us. Thou didst make the land to quake, didst rive it; heale thou the breaches thereof, for it is moved. Thou didst shew thy people a hard thing; thou diddest give us to drinke the wine of astonishing horrour. Thou hast given to them that feare thee, a banner to be high displayed, because of the certaine truth Selah. That thy beloved may be delivered; save thou with thy right hand, and answer me. God spake by his holinesse, I will be glad: I shall divide Shechem, and measure the valley of Succoth. Gilead shall be mine, and Manasseh mine, and Ephraim the strength of mine head; Iehudah shall be my law-giver. Moab my washing pot: over Aedom I shall cast my shooe: Palestina shout thou over me. Who will lead me along to the citie of strong defence, who will lead me unto Aedom? Is it not thou, O God, that hadst cast us away, and wouldest not goe forth, O God, in our hosts? O give thou us helpe from distresse, for vaine falshood is the salvation of earthly man. Through God we shall doe valiantnesse, and he will tread down our distressers.

Annotations. SHushan] that is, the six-stringed instrument, (or Lily.) See Psal. 45. 1. eduth] that is, the testimony; which here either belongeth to the musick now unknowne to us, or meaneth the Psalme to be a testimony of Davids faith & thankfulnesse; or to be sung by the Priests before the Ark of God in the Sanctuary; which Arke and Tables of the covenant in it, was called the Testimony, Exod. 40. 5, 20. Michtam] a golden song: See Psal. 16. 1. Vers. 2. Aram] that is, the Aramites, or Syrians; the posterity of Aram, the sonne of Shem, the sonne of Noah, Gen. 10. 22. Mesopotamia] a country so commonly called of the Greeke, Act. 7. 2. in Hebrew Naharajim, that is, of (or between) the two rivers, meaning Tygris and Euphrates, betweene which this land lay. So the Chaldee expoundeth it, Aram which is by Euphrates. Zobah] a country neare the other, called of Greeke Writers Syria Saphena. Aedom in the valley of salt] that is, the Aedomites, or Idumeans in the salt valley, a place in that countrey, whereof mention is also made, 2 King. 14. 7. twelve thousand] in the history, 2 Sam. 8. 13. this victory is ascribed to David, in 1 Chron. 18. 12. it is ascribed to Abishai, Ioabs brother, and there also the number is eighteene thousand. It seemeth that Captaine Abishai first set on them, and slew 6000. after him followed Ioab, and slew 12000 moe, here mentioned. And to David is this victory attributed, because he was King. Vers. 3. cast us away] This complaint seemeth to have reference unto that miserable state wherein Israel was, 1 Sam. 13. 19, &c. and 31. 7. turne] The Chaldee addeth, turne thy glory to us. Vers. 4. the land quake] that is, change the state thereof; as Hag. 2. 7. compared with Hebr. 12. 26, 27, 28. also Ezek. 31. 16. This land, the Chaldee expoundeth the land of Israel. rive it] as at earthquakes rifis and chinkes appeare. This word is not else-whereused in Scripture. heale] that is, repaire: See the like phrase, 2 Chron. 7. 14. Vers. 5. astonishing horrour] or reeling, giddinesse: meaning, they were drunken with afflictions, which caused horrour, as drunkennesse with wine causeth giddinesse. This word is also used, Esay 51. 17, 20, 21, 22. Vers. 6. a banner] or ensigne. This word is applied to the flagge or ensigne of the Gospell, Esay 11. 12. and 49. 22. and 62. 10. here, to David and his victory. to be high displayed] or, to use for a banner, which hath the name of lifting high. the certaine truth] of thy promises. Vers. 7. answer me] or us, me and my people. The Hebrew hath both readings. The Chaldee explaineth it, Receive my prayer. Vers. 8. shall divide] this meaneth a full possession after conquest, Ios. 1. 6. and 13. 7. Shechem] a citie in the tribe of Ephraim, not far from Samaria, Gen. 33. 18. Ios. 20. 7. Succoth] a citie in the tribe of Gad, beyond the river Iarden, Ios. 13. 27. Vers. 9. Gilead] and Manasseh: These were the utmost borders of the land of Canaan without Iarden: which howsoever for a time they resisted David, and clave to Ishbosheth Sauls son, 2 Sam. 2. 8, 9. &c. yet were by Gods promise to be subjected unto David. strength of my head] that is, my hornes wherewith I shall smite the people together, according to that promised blessing, Deut. 33. 17. or by head, may be meant headship, kingdom or principalitie. law-giver] or statute-maker, a title of authoritie; therefore the Greeke translateth here, King. This also accordeth to the promise made to Iudah, Gen. 49. 10. 1 Chron. 5. 2. Vers. 10. Moab] the land or people of the Moabites, neare to the land of Israel; these were the posterity of Lot, Abrahams nephew, begotten by Lot in his drunkennesse, of his own daughters, Gen. 19. 33,—36, 37. they had now forsaken the true God, and worshipped Baal-pehor and Chemosh, Numb. 25. 1, 3. and 21. 29. were enemies to Israel, Numb. 22. Iudg. 3. 12. and subdued by David, 2 Sam. 8. 2. washing pot] that is, used for base services, as a vessell to wash my feet in. over Aedom shall I cast my shooe] that is, I shall walke thorow, possesse, and tread downe the land of Aedom (or Idumea,) whose inhabitants were Aedomites, the posteritie of Aedom, that is, Esau the elder brother of Iakob, who prophanely selling his birth-right for a messe of red pottage, (called in Hebrew Adom,) had his name therefore Aedom, to the perpetuall shame of him and his seed, Gen. 25. 30. and 36. 8 9. Heb 12. 16. as Jakob by faith obtained the glorious name of Israel; see Psal. 14. 7. Palestina shout thou] for this, in Psal. 108. 10. it is said, over Palestina I will shout. So here it seemeth to be spoken in mockage; intimating, that howsoever the Philistims dominiered and triumphed for a while, (as appeareth, Judg. 10. 7. and 13. 1. 1 Sam. 4. 10. and 31. 1.) yet should they by David be subdued; as came to passe, 2 Sam. 8. 1. Therefore the Greeke turneth it, the aliens are subject to me: the Chaldee thus, concerning the Philistines, shout and be strong, O congregation of Israel. Palestina (called in Hebrew Pelesheth,) was a part of the land of Canaan, westward by the sea, inhabited by the Philistims, which came of the Casluhims nephewes of Mizraim the sonne of Cham, the sonne of Noah, Gen. 10. 14. These with the Caphtorims, first inhabited Caphtor, & from thence came to Palestina, Amos 9. 7. where they drove out the Avims, (the ancient inhabitants of the land) and dwelt in their stead, Deut. 2. 23. And this seemeth to be the reason why usually the Philistims are called in Greeke Allophyloi, Aliens, (of another tribe or nation;) because they were not the first naturall inhabitants. Vers. 11. Who will lead] it is a kinde of wish, as Psal. 14. 7. yet implying also some difficultie, as the next verse here sheweth. of strong defence] that is, defenced or fortified: see Ps. 31. 22. This may be meant generally of all strong cities that resisted David; or specially of Rabbah, the chiefe citie of the Ammonites, whereof see 2 Sam. 12. 26, 29, &c. Vers. 13. from distresse] or from the distresser, the adversary. for vaine] Hebr. and vaine: but and is often used for because, or for; as 2 Sam. 22. 28. with Psal. 18. 28. so Isa. 64. 5. Vers. 14. doe valiantnesse] or valour, that is, valiant acts: according to the prophesie, Num. 24. 19. or make a power, that is, gather an armie, as the phrase is used, 1 Sam. 14. 48. and in Ezek. 28. 4. it is used for gathering of wealth. See the Notes on Psal. 18. 33. will tread downe] in Greeke, will set at nought, or contemne.

PSAL. LX.

UPon Shuſhan Eduth] An Inſtrument ſo called, or to the tune of ſome ſong ſo caſ[illegible: 2 letters]. The words ſignifie the Lil[illegible: 1 letter]y of the Teſtimony, or, of king [illegible: 1 word]; whereof many make manyfold conſtructions, but they are all conjecturall.

Michtam of David, to teach] The Hebrews have a proverb Li[illegible: 1 letter]lm[illegible: 1 letter]d l[illegible: 1 letter]tammed. Men muſt therefore learn that they may teach.Pſalmo doctrinal. Hiſp. David here imparteth what he had learned of Gods goodneſſe; and would teach others, eſpecially when they go to war, as (Judg. 3.2. & 2 Sam. 1.18) to call upon God, and to lean upon his promiſes; as himſelf had done with ſingular ſucceſſe.

When he ſtrove with Aram Naharaim] Cum rixaretur, [illegible: 1 word]. Meſopotomia, called here Aram Naharaim, lay between thoſe two famous rivers. Euphrates and Tigris; and ſo ſeemeth to have been a part of that earthly paradiſe, Gen. 2. whereof ſince Adams Fall, and Noahs Flood, cecidit [illegible: 1 span] ſpina, ſaith One, the roſe is gone, the thorn only remaineth. A Country fruithall beyond beleef, as Her[illegible: 1 letter]datus hath it; but inhabited by ſuch as here joyned with the Ammonites and other enemies of the Church; and were therefore ſought by David, and at length vanquiſhed. See 1 Chron. 19.

And with Aram Zobah] Or, Caeleſyria, whereof Damaſcus was the Metropolis.

When Joab returned] ſc. From the ſlaughter of the Syrians.

And ſmot of Edom] That is, of the Edomites, who had ſet upon Iſrael in the South, when Joab with the army was fighting againſt the Syrians in the Eaſt. Joab therefore at his return took them to do; and ſlew twelve thouſand, after that Abiſhai had firſt ſlain ſix thouſand of them, all which eighteen thouſand are ſaid to have been ſlain by David, as being Rex & Radix victoriae, ſaith Kimchi, the King and Root of the victory, 2 Sam. 8.13.

In the Valley of ſalt] Where Abraham had once fought with the four victorious Kings, Gen. 14. and afterwards Amaziah with the Edomites, likewiſe ſlaying ten thouſand, 2 King. 14.7. In the midſt of theſe conflicts and buſtles, David is thought to have written this Pſalm, together with Pſal. 44. & 108.

Verſ. 1.Aber.-Ezra. O God thou haſt caſt us off] Some gather from this ſad complaint, that David was ſometimes worſted in theſe wars; though it be not particularly ſo recorded in the Scriptures. Dubia eſt Martis alea, [non-Latin text not transcribed], 2 Sam. 11.25. the beſt cauſe hath not alwaies the beſt ſucceſſe, Jud. 20.21, 25. Others think that the Pſalmiſt here complaineth of the ſad condition of the Iſraelites after that Saul was ſlain in Mount Gilboah, and the Philiſtines tyrannized at their pleaſure, 1 Sam. 21.7. Whereupon alſo followed thoſe civill diſſentions and ſeditions, whilſt ſome of the Tribes ſet up Iſhboſheth, and others went after David. Theſe miſeries he here mentioneth the rather, that Gods goodneſſe in the preſent ſettlement of the Kingdome might the better appear. Hence moſt Interpreters read the words in the preterpluperfect, Thou hadſt caſt us off, thou hadſt ſcattered us, &c. but now 'tis well with us for the preſent; and better yet it will be.

Verſ. 2. Thou haſt made the earth to tremble] By ſundry fearfull and diſmall fractions and concuſſions in our ſtate.

Thou haſt broken it] In alluſion to Earthquakes.

Heal the breaches thereof] Remedy the diſorders, and cure the diſeaſes, like a good Phyſician. The Greeks call a King [non-Latin text not transcribed] ab [non-Latin text not transcribed] Medela, from his healing-office, God is Jehovah the Phyſician, the ſun of Righteouſneſſe hath healing under his wings.

For it ſhaketh] Nutat ac mox ruitura videtur, it will ſurely down, if not timely ſhored up.

Verſ. 3. Thou haſt ſhewed thy pe[illegible: 2 letters] hard things] God will be ſure to plow his own ground, whatſoever becommeth of the waſte; and to weed his own garden, though the reſt of the World ſhould be let alone to grow wild.

Thou haſt made [illegible: 1 word] drink, the wine of aſtoniſhment.] Vinum vacillationis, we are intoxicated with our afflictions, according to that Deut. 28.28, 34. we are drunk with them,Fuimus obſtupefacti tanquam venefica potione. or rather mad, and put quite beſides all faith and hope in a manner.

Verſ. 4. Thou haſt given a banner] All the forementioned had formerly befaln them, but now it began to be better, the ſcene to be altered, banners erected, and diſplayed in token of victory, and for a ſingular ſign of Gods favour, in that juncture of time and depl[illegible: 1 letter]red condition of theirs.

Becauſe of their[illegible: 1 letter]th. Sc[illegible: 2 letters]h] Heb. From the face of the [illegible: 1 word], that is, [illegible: 1 word] reference with thy promiſes, which thou faileſt not to fulfill.

Verſ. 5. That thy beloved may be delivered] Heb. Thy darlings, thoſe that fear thee, verſ. 4. for, for their ſakes it is, that God doth good to a people; to all others he ſeemeth to ſay, as Eliſha once did to Jehoram that wicked King of Iſrael, what have I to do with thee, &c? Were it not that I regarded ſuch and ſuch people, I would not look toward thee, nor ſee thee, 2 King. 3.13, 14.

Save with thy right hand] Heb. ſave thy right hand, which ſeemeth to be afflicted together with us; becauſe the enemies ſay, he cannot ſave us; thus Kimchi expoundeth it.

Verſ. 6. God hath ſpoken in his holineſs] He hath aſſured mee all theſe following places; therefore I looked upon them long ſince, as already mine, and now I am Maſter of them.

I will rejoyce] As having peaceable poſſeſſion of all; though I have come hardly by it. Now I ſee that whatſoever God by his ſervant Samuel aſſured me of, was true, and to bee truſted; albeit I ſometimes doubted of it, Pſal. 116.11. 1 Sam. 27.1.

I will divide Shechem, and mete out the valley of Succoth] Which places though they longeſt held out againſt mee under Iſhboſheth, yet now that they are come in, they ſhall have civill uſage under mee, and be better dealt with than thoſe outland-enemies, Moab, Edom, &c. now brought under my ſubjection.

Verſ. 7. Gilead is mine and Manaſſch] Theſe Countries on the other ſide of Jordan the Syrians happily had gotten, and now David had recovered them.

Ephraim alſo is the ſtrength of my head] Becauſe a populous and potent Tribe. Junius thinks David here alludeth to that of Moſes in his bleſſing of this Tribe, Deut. 33.17. As in the next words to that of Jacob, Gen. 49.10.

Judah is my law-giver] There, viz. at Jeruſalem, ſitteth the Synedrion, Numb. 11.16. and there is my ſoveraign-court of Juſtice, Pſal. 122.5. and of that Tribe, Chriſt the great law-giver of his Church ſhall ſpring.

Verſ. 8. Moab is my waſh-pot] A pot wherein to waſh my feet,Non vas coquendi carnes, ſed lavandi pedes. Kimchi. a veſſel of diſhonour, ſuch as at my pleaſure, I will break in peeces, Pſal. 2.9. and ſuch as I reſerve of them alive, ſhall be my ſcullions and underlings, glad to do my drudgery.

Over Edom I will caſt out my ſhooe] i.e. Walk through their Countrie as a Conquerour; Or, I will tread them under my feet; Or,Exutos mihil calceos & in ipforum caput projectos attollere jubebo. Beza. I will throw my ſhooe at the heads of them, and make them to take it up; Or, I will make no more of ſubduing them, than of caſting my ſhooe over them.

Philiſtia triumph thou becauſe of mee] i.e. Cry me up for thy King; Si velis, & videas quidin extremum eveniet, ſaith Kimchi. Or, triumph thou over mee (by an irony) as thou lately didſt over Saul and his ſons in Mount Gilboah; and as ſince that time thou cameſt forth to ſeek mee; but wenteſt home again by weeping-croſſe.

Verſ. 9. Who will bring mee into the ſtrong City?] Into Rabbah of the Ammonites, which at length he got, 2 Sam. 12. and now wiſheth for. Kimchi readeth it in the preter-tenſe, who hath led mee into the ſtrong Cities? who hath brought mee into Edom? Haſt not thou O God, &c?

Verſ. 10. Wilt not thou O God?] Or, haſt not thou, &c. The glory of all victories is to be given to God in ſolidum. Strong Cities are nothing, when he will have them ſubdued, and ſacked.

Which hadſt caſt us off] See Pſal. 44.9. The Churches proſperity, like checker-work, is intermingled with adverſity.

Verſ. 11. Give us help from trouble] Give it us whenſoever we need it; as hitherto thou very graciouſly haſt done.

For vain is the help of man] As they had lately experimented in Saul a King of their own chuſing, but not able to ſave them from thoſe proud Philiſtines. No more could the Romans the Britans, oppreſſed by their Northern enemies. They ſent to Aetim the Roman Praefect of Gaul, and thus complained to him: The barbarous enemy beateth us to the Sea, the Sea beateth us back to the enemy;Dan. Chron. between theſe two kind of deaths we are either murthered or drowned, &c. But their implorations prevailed not: For Aetius at that time had enough to do to keep his own head, and Valentinian, the Empire. The Saints comfort is, that where human help faileth, divine beginneth, as Philo told his Country-men, when rejected by Caius the Emperour.

Verſ. 12. Through God we ſhall do valiantly] Faciemus militiam, ſome render it, and it is true of the Spiritual warfare alſo; we ſhall be more than Conquerours, even Triumphers, 2 Cor. 2.14. Meminiſſe oportet iſt a nunc eſſe ad ſpirituales Ecoleſiae hoſtes potius quam adverſus armatas ferro copias referenda, ſaith Beza, in his argument and uſe of this Pſalm.

He it is that ſhall tread down our enemies] Corporal and Spiritual; this is a part of Chriſts Kingly Office, to the which he will not be wanting. Pſalmus hic eſt de Meſſia imperante, ſicut David, ſaith Kimchi, out of Deraſh Rabboth. This Pſalm is concerning Meſſiah reigning, as David did.

Before the days of Saul, Israel had been brought very low; during his government it had suffered from internal strife, and his reign was closed by an overwhelming disaster at Gibeon. David found himself the possessor of a tottering throne, troubled with the double evil of factions at home, and invasion from abroad. He traced at once the evil to its true source, and began at the fountainhead. His were the politics of piety, which after all are the wisest and most profound. He knew that the displeasure of the Lord had brought calamity upon the nation, and to the removal of that displeasure he set himself by earnest prayer. O God, thou hast cast us off. Thou hast treated us as foul and offensive things, to be put away; as mean and beggarly persons, to be shunned with contempt; as useless dead boughs, to be torn away from the tree, which they disfigure. To be cast off by God is the worst calamity that can befall a man or a people; but the worst form of it is when the person is not aware of it and is indifferent to it. When the divine desertion causes mourning and repentance, it will be but partial and temporary. When a cast off soul sighs for its God it is indeed not cast off at all. Thou has scattered us. David clearly sees the fruits of the divine anger, he traces the flight of Israel's warriors, the breaking of her power, the division in her body politic, to the hand of God. Whoever might be the secondary agent of these disasters, he beholds the Lord's hand as the prime moving cause, and pleads with the Lord concerning the matter. Israel was like a city with a breach made in its wall, because her God was wroth with her. These first two verses, with their depressing confession, must be regarded as greatly enhancing the power of the faith which in the after verses rejoices in better days, through the Lord's gracious return unto his people.

Thou hast been displeased. This is the secret of our miseries. Had we pleased thee, thou wouldst have pleased us; but as we have walked contrary to thee, thou hast walked contrary to us. O turn thyself to us again. Forgive the sin and smile once more. Turn us to thee, turn thou to us. Aforetime thy face was towards thy people, be pleased to look on us again with thy favour and grace. Some read it, "Thou wilt turn to us again, "and it makes but slight difference which way we take it, for a true hearted prayer brings a blessing so soon that it is no presumption to consider it already obtained. There was more need for God to turn to his people than for Judah's troops to be brave, or Joab and the commanders wise. God with us is better than strong battalions; God displeased is more terrible than all the Edomites that ever marched into the valley of salt, or all the devils that ever opposed the church. If the Lord turn to us, what care we for Aramnaharaim or Aramzobah, or death, or hell? but if he withdraw his presence we tremble at the fall of a leaf.

Thou hast made the earth to tremble. Things were as unsettled as though the solid earth had been made to quake; nothing was stable; the priests had been murdered by Saul, the worst men had been put in office, the military power had been broken by the Philistines, and the civil authority had grown despicable through insurrections and intestine contests. Thou hast broken it. As the earth cracks, and opens itself in rifts during violent earthquakes, so was the kingdom rent with strife and calamity. Heal the breaches thereof. As a house in time of earthquake is shaken, and the walls begin to crack, and gape with threatening fissures, so was it with the kingdom. For it shaketh. It tottered to a fall; if not soon propped up and repaired it would come down in complete ruin. So far gone was Israel, that only God's interposition could preserve it from utter destruction. How often have we seen churches in this condition, and how suitable is the prayer before us, in which the extremity of the need is used as an argument for help. The like may be said of our personal religion, it is sometimes so tried, that like a house shaken by earthquake it is ready to come down with a crash, and none but the Lord himself can repair its breaches, and save us from utter destruction.

Thou hast showed thy people hard things. Hardships had been heaped upon them, and the psalmist traces these rigorous providences to their fountainhead. Nothing had happened by chance, but all had come by divine design and with a purpose, yet for all that things had gone hard with Israel. The psalmist claims that they were still the Lord's own people, though in the first verse he had said, "thou hast cast us off." The language of complaint is usually confused, and faith in time of trouble ere long contradicts the desponding statements of the flesh. Thou hast made us to drink the wine of astonishment. Our afflictions have made us like men drunken with some potent and bitter wine; we are in amazement, confusion, delirium; our steps reel, and we stagger as those about to fall. The great physician gives his patients potent potions to purge out their abounding and deep seated diseases. Astonishing evils bring with them astonishing results. The grapes of the vineyard of sin produce a wine which fills the most hardened with anguish when justice compels them to quaff the cup. There is a fire water of anguish of soul which even to the righteous makes a cup of trembling, which causes them to be exceeding sorrowful almost unto death. When grief becomes so habitual as to be our drink, and to take the place of our joys, becoming our only wine, then are we in an evil case indeed.

Here the strain takes a turn. The Lord has called back to himself his servants, and commissioned them for his service, presenting them with a standard to be used in his wars. Thou hast given a banner to them that fear thee. Their afflictions had led them to exhibit holy fear, and then being fitted for the Lord's favour, he gave them an ensign, which would be both a rallying point for their hosts, a proof that he had sent them to fight, and a guarantee of victory. The bravest men are usually intrusted with the banner, and it is certain that those who fear God must have less fear of man than any others. The Lord has given us the standard of the gospel, let us live to uphold it, and if needful die to defend it. Our right to contend for God, and our reason for expecting success, are found in the fact that the faith has been once committed to the saints, and that by the Lord himself. That it may be displayed because of the truth. Banners are for the breeze, the sun, the battle. Israel might well come forth boldly, for a sacred standard was borne aloft before them. To publish the gospel is a sacred duty, to be ashamed of it a deadly sin. The truth of God was involved in the triumph of David's armies, he had promised them victory; and so in the proclamation of the gospel we need feel no hesitancy, for as surely as God is true he will give success to his own word. For the truth's sake, and because the true God is on our side, let us in these modern days of warfare emulate the warriors of Israel, and unfurl our banners to the breeze with confident joy. Dark signs of present or coming ill must not dishearten us; if the Lord had meant to destroy us he would not have given us the gospel; the very fact that he has revealed himself in Christ Jesus involves the certainty of victory. Magna est veritas et praevalebit.

Hard things thou hast upon us laid,

And made us drink most bitter wine;

But still thy banner we have displayed,

And borne aloft thy truth divine.

Our courage fails not, though the night

No earthly lamp avails to break,

For thou wilt soon arise in might,

And of our captors captives make.

Selah. There is so much in the fact of a banner being given to the hosts of Israel, so much of hope, of duty, of comfort, that a pause is fitly introduced. The sense justifies it, and the more joyful strain of the music necessitates it.

That thy beloved may be delivered. David was the Lord's beloved, his name signifies "dear, or beloved, "and there was in Israel a remnant according to the election of grace, who were the beloved of the Lord; for their sakes the Lord wrought great marvels, and he had an eye to them in all his mighty acts. God's beloved are the inner seed, for whose sake he preserves the entire nation, which acts as a husk to the vital part. This is the main design of providence, That thy beloved may be delivered; if it were not for their sakes he would neither give a banner nor send victory to it. Save with thy right hand, and hear me. Save at once, before the prayer is over; the case is desperate unless there be immediate salvation. Tarry not, O Lord, till I have done pleading: save first and hear afterwards. The salvation must be a right royal and eminent one, such as only the omnipotent hand of God linked with his dexterous wisdom can achieve. Urgent distress puts men upon pressing and bold petitions such as this. We may by faith ask for and expect that our extremity will be God's opportunity; special and memorable deliverances will be wrought out when dire calamities appear to be imminent. Here is one suppliant for many, even as in the case of our Lord's intercession for his saints. He, the Lord's David, pleads for the rest of the beloved, beloved and accepted in him the Chief Beloved; he seeks salvation as though it were for himself, but his eye is ever upon all those who are one with him in the Father's love. When divine interposition is necessary for the rescue of the elect it must occur, for the first and greatest necessity of providence is the honour of God, and the salvation of his chosen. This is fixed fate, the centre of the immutable decree, the inmost thought of the unchangeable Jehovah.

God hath spoken in his holiness. Faith is never happier than when it can fall back upon the promise of God. She sets this over against all discouraging circumstances; let outward providences say what they will, the voice of a faithful God drowns every sound of tear. God had promised Israel victory, and David the kingdom; the holiness of God secured the fulfilment of his own covenant, and therefore the king spake confidently. The goodly land had been secured to the tribes by the promise made to Abraham, and that divine grant was an abundantly sufficient warrant for the belief that Israel's arms would be successful in battle. Believer make good use of this, and banish doubts while promises remain. I will rejoice, or "I will triumph." Faith regards the promise not as fiction but fact, and therefore drinks in joy from it, and grasps victory by it. "God hath spoken; I will rejoice:" here is a fit motto for every soldier of the cross.

I will divide Shechem. As a victor David would allot the conquered territory to those to whom God had given it by lot. Shechem was an important portion of the country, which as yet had not yielded to his government; but he saw that by Jehovah's help it would be, and indeed was all his own. Faith divides the spoil, she is sure of what God has promised, and enters at once into possession. And mete out the valley of Succoth. As the east so the west of Jordan should be allotted to the proper persons. Enemies should be expelled, and the landmarks of peaceful ownership set up. Where Jacob had pitched his tent, there his rightful heirs should till the soil. When God has spoken, his divine shall, our I will, becomes no idle boast, but the fit echo of the Lord's decree. Believer, up and take possession of covenant mercies. Divide Shechem, and mete out the valley of Succoth. Let not Canaanitish doubts and legalisms keep thee out of the inheritance of grace. Live up to thy privileges, take the good which God provides thee.

Gilead is mine, and Manasseh is mine. He claims the whole land on account of the promise. Two other great divisions of the country he mentions, evidently delighting to survey the goodly land which the Lord had given him. All things are ours, whether things present or things to come; no mean portion belongs to the believer, and let him not think meanly of it. No enemy shall withhold from true faith what God has given her, for grace makes her mighty to wrest it from the foe. Life is mine, death is mine, for Christ is mine. Ephraim also is the strength of mine head. All the military power of the valiant tribe was at the command of David, and he praises God for it. God will bow to the accomplishment of his purposes all the valour of men; the church may cry, "the prowess of armies is mine, " God will overrule all their achievements for the progress of his cause. Judah is my lawgiver. There the civil power was concentrated: the king being of that tribe sent forth his laws out of her midst. We know no lawgiver, but the King who came out of Judah. To all the claims of Rome, Or Oxford, or the councils of men, we pay no attention; we are free from all other ecclesiastical rule, but that of Christ: but we yield joyful obedience to him: Judah is my lawgiver. Amid distractions it is a great thing to have good and sound legislation, it was a balm for Israel's wounds, it is our joy in the Church of Christ.

Having looked at home with satisfaction, the hero king now looks abroad with exultation. Moab, so injurious to me in former years, is my washpot. The basin into which the water falls when it is poured from an ewer upon my feet. A mere pot to hold the dirty water after my feet have been washed in it. Once she defiled Israel, according to the counsel of Balaam, the son of Beor; but she shall no longer be able to perpetrate such baseness; she shall be a washpot for those whom she sought to pollute. The wicked as we see in them the evil, the fruit, and the punishment of sin, shall help on the purification of the saints. This is contrary to their will, and to the nature of things, but faith finds honey in the lion, and a washpot in filthy Moab. David treats his foes as but insignificant and inconsiderable; a whole nation he counts but as a footbath for his kingdom. Over Edom will I cast out my shoe. As a man when bathing throws his shoes on one side, so would he obtain his dominion over haughty Esau's descendants as easily as a man casts a shoe. Perhaps he would throw his shoe as nowadays men throw their glove, as a challenge to them to dare dispute his sway. He did not need draw a sword to smite his now crippled and utterly despondent adversary, for if he dared revolt he would only need to throw his slipper at him, and he would tremble. Easily are we victors when Omnipotence leads the way. The day shall come when the church shall with equal ease subdue China and Ethiopia to the sceptre of the Son of David. Every believer also may by faith triumph over all difficulties, and reign with him who hath made us kings and priests. "They overcame through the blood of the Lamb, "shall yet be said of all who rest in the power of Jesus.

Philistia, triumph thou because of me. Be so subdued as to rejoice in my victories over my other foes. Or does he mean, I who smote thy champion have at length so subdued thee that thou shalt never be able to rejoice over Israel again; but if thou must needs triumph it must be with me, and not against me; or rather is it a taunting defiance, a piece of irony? O proud Philistia, where are thy vaunts? Where now thy haughty looks, and promised conquests? Thus dare we defy the last enemy, "O death, where is thy sting? O grave, where is thy victory?" So utterly hopeless is the cause of hell when the Lord comes forth to the battle, that even the weakest daughter of Zion may shake her head at the enemy, and laugh him to scorn. O the glorifying of faith! There is not a grain of vain glory in it, but yet her holy boastings none can hinder. When the Lord speaks the promise, we will not be slow to rejoice and glory in it.

As yet the interior fortresses of Edom had not been subdued. Their invading bands had been slain in the valley of salt, and David intended to push his conquests even to Petra the city of the rock, deemed to be impregnable. Who will bring me into the strong city? It was all but inaccessible, and hence the question of David. When we have achieved great success it must be a stimulus to greater efforts, but it must not become a reason for self confidence. We must look to the strong for strength as much at the close of a campaign as at its beginning. Who will lead me into Edom? High up among the stars stood the city of stone, but God could lead his servant up to it. No heights of grace are too elevated for us, the Lord being our leader, but we must beware of high things attempted in self reliance. EXCELSIOR is well enough as a cry, but we must look to the highest of all for guidance. Joab could not bring David into Edom. The veterans of the valley of salt could not force the passage, yet was it to be attempted, and David looked to the Lord for help. Heathen nations are yet to be subdued. The city of the seven hills must yet hear the gospel. Who will give the church the power to accomplish this? The answer is not far to seek.

Wilt not thou, O God, which hadst cast us off? Yes, the chastising God is our only hope. He loves us still. For a small moment doth he forsake, but with great mercy does he gather his people. Strong to smite, he is also strong to save. He who proved to us our need of him by showing us what poor creatures we are without him, will now reveal the glory of his help by conducting great enterprises to a noble issue. And thou, O God, which didst not go out with our armies? The self same God art thou, and to thee faith cleaves. Though thou slay us, we will trust in thee, and look for thy merciful help.

Give us help from trouble. Help us to overcome the disasters of civil strife and foreign invasion; save us from further incursions from without and division within. Do thou, O Lord, work this deliverance, for vain is the help of man. We have painfully learned the utter impotence of armies, kings, and nations without thine help. Our banners trailed in the mire have proven our weakness without thee, but yonder standard borne aloft before us shall witness to our valour now that thou hast come to our rescue. How sweetly will this verse suit the tried people of God as a frequent ejaculation. We know how true it is.

Through God we shall do valiantly. From God all power proceeds, and all we do well is done by divine operation; but still we, as soldiers of the great king, are to fight, and to fight valiantly too. Divine working is not an argument for human inaction, but rather is it the best excitement for courageous effort. Helped in the past, we shall also be helped in the future, and being assured of this we resolve to play the man. For he it is that shall tread down our enemies. From him shall the might proceed, to him shall the honour be given. Like straw on the threshing floor beneath the feet of the oxen shall we tread upon our abject foes, but it shall rather be his foot which presses them down than ours; his hand shall go out against them so as to put them down and keep them in subjection. In the case of Christians there is much encouragement for a resolve similar to that of the first clause. We shall do valiantly, we will not be ashamed of our colours, afraid of our foes, or fearful of our cause. The Lord is with us, omnipotence sustains us, and we will not hesitate, we dare not be cowards. O that our King, the true David, were come to claim the earth, for the kingdom is the Lord's, and he is the governor among the nations.

TITLE. There are some difficulties attendant upon the title of this Psalm, when it is compared with the contents. We naturally expect after such as inscription, joy, congratulation, and praise for victory; but the psalmist breaks out into lamentations and bitter complaints: his strains are, however, changed, when he has proceeded as far as verse three, where he begins to feel confidence, and to employ the language of exultation and triumph. The best means of removing this discrepancy seems to be by remarking, that this Psalm was written after some of the battles of which mention is made in the title, but that the author does not restrict himself to those events without taking a wider range, so as to embrace the afflictive conditions both of Israel and Judah during the latter part of Saul's life, and the former years of David's reign. In the concluding years of Saul, the Philistines obtained a superiority over him, and finally destroyed him with his army. Subsequently to these events the whole land was in a very disturbed and agitated condition, arising out of the contentions between the partisans of Saul's family, and those who were attached to David. The nations which inhabited the regions adjacent to the land of Canaan were at all times inimical to the Jews, and seized every opportunity of attacking and injuring them. But when David had succeeded in uniting the whole nation under his authority, he proceeded to avenge the injuries and insults that had been inflicted upon his countrymen by the Philistines, Edomites, Moabites, and Syrians; and God was pleased to give him signal success in his undertakings. He appears, therefore, to have combined all these transactions, and made them the subject of this Psalm. William Walford.

Title. Shushaneduth. The lilies of the testimony —means, that this Psalm has for its chief subject something very lovely and cheering in the law; namely, the words of promise quoted in the beginning of verse six, according to which the land of Canaan belonged to the Israelites, upon which is thus established the confidence expressed in Ps 60:6-8, with respect to their right of property over the land, and their possession of it. This promise, not to cite many other passages, which occur in the Five Books of Moses, and even so early as the patriarchs, is contained in Genesis 49, and Deuteronomy 33. It is evident of what value and importance this promise was, and particularly the remembrance of it at this time. T. C. Barth's "Bible Manual, "1865.

Title. The only other eduth or "testimony" in the Psalter, Psalm 80, makes mention by name of the tribes of Ephraim, Benjamin, and Manasseh, and is a witness against those tribes for forsaking the Shepherd of Israel who had brought them up out of the land of Egypt. Joseph Francis Thrupp, M.A., in "An Introduction to the Study and Use of the Psalms, "1860.

Title. Aramnaharaim. The name Aram corresponds to Syria in its widest and vaguest sense, and is joined with other names to designate particular parts of that large country. It even includes Mesopotamia, which is a term of physical rather than political geography, and denotes the space between the Tigris and Euphrates, corresponding to Aram Naharaim, or Syria of the Two Rivers, in the verse before us. The king of this country was tributary to the king of Aram Zobah, as appears from the account of David's second Aramean war (2Sa 10:16,19). Joseph Addison Alexander.

Title. When he strove with Aramnaharaim and with Aramzobah. An insult offered to David's ambassadors by Hanun, king of the Ammonites, led to a serious war. Hanun obtained mercenaries from Syria to reinforce his army, Joab and Abishai his brother, David's generals, gave them battle. Joab, opposed to the Syrians, gained the first success, and the Ammonites, seeing their allies routed, took to flight into their town. But this defeat provoked a great coalition, embracing all the people between the Jordan and the Euphrates. David, however, fearlessly marched against them at the head of his army; he vanquished all his enemies, and made himself master of the small Aramaean kingdoms of Damascus, Zobah, and Hamath, and subjugated the Eastern Idumaeans, who met their final defeat in the Valley of Salt. Francois Lenormant and E. Chevallier, in "A Manual of the Ancient History of the East, "1869.

Title. Joab returned and smote of Edom in the valley of salt twelve thousand, compared with 2Sa 8:13, "David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men, "and 1Ch 18:12, where this very service was performed by Abishai. Answer. It is one thing to attribute the victory for the honour of the king that was the cause. But the mentioning of these chief generals, by whom the service was performed, is another. David, under God, must have the honour of the work, for the increase of his name, being set for the typing out of Christ, who must have all the glory of the day, whatever conquest he gets by instruments of that service here, who likewise are typed out in David's worthies, of whom Joab and Abishai were chief. By these he obtained that great victory over Hadadezer. In returning from which service Joab found his brother Abishai engaged in the valley of salt against eighteen thousand Edomites or Syrians (all one), whose valour the Almighty looked on, as he attributes the whole slaughter to him, because first attempting it. Joab, it seems, took this in his return from the former slaughter, and fell in for the assistance of his brother Abishai (for that was their usual course: though they divided their armies, they did not divide their hearts). But if the enemies were too strong, one would help the other. 1Ch 19:12. And of this eighteen thousand attributed to David and Abishai before, Joab slew twelve thousand of them; the memory of which service is here embalmed with a Psalm; first showing the extremes they were in, doubtful at first they should not get the victory. Secondly, applying it to the kingdom of Christ. Lastly, ascribing all the honour of the conquest to God; saying, through God this valiant service was done; it was he that trod down our enemies; and will do (last verse). William Streat, in "The Dividing of the Hoof, "1654.

Title. The Valley of Salt. The ridge of Usdum exhibits more distinctly its peculiar formation; the main body of the mountain being a solid mass of rock salt... We could at first hardly believe our eyes, until we had several times approached the precipices, and broken off pieces to satisfy ourselves, both by the touch and taste. The salt, where thus exposed, is everywhere more or less furrowed by the rains. As we advanced, large lumps and masses broken off from above, lay like rocks along the shore, or were fallen down as debris. The very stones beneath our feet were wholly salt... The position of this mountain at the south end of the sea, enables us also to ascertain the place of The Valley of Salt mentioned in Scripture, where the Hebrews under David, and again under Amaziah, gained decisive victories over Edom. This valley could have been no other than the Ghor south of the Dead Sea, adjacent to the mountain of salt; it separates indeed the ancient territories of Judah and Edom. Edward Robinson's "Biblical Researches in Palestine, "1867.

Title. The historic record mentions eighteen thousand slain, and here but twelve thousand. The greater of course includes the less. The discrepancy may be explained by supposing that the title contains the numbers slain by one division of the army, or that the twelve thousand were slain in the battle, and the residue in the flight. Or an error may have crept into the text. Every scholar admits that there is sometimes serious difficulty in settling the numbers of the Old Testament. In this place Calvin has two and twenty thousand, the common version twelve thousand, while the original is two ten thousand, which taken in one way would mean twenty thousand, i.e., two tens of thousands. Hammond refers the number slain to different battles, and so avoids the difficulty. William S. Plumer.

O God, thou hast cast us off. The word here used means properly to be foul, rancid, offensive; and then, to treat anything as if it were foul or rancid; to repel, to spurn, to cast away. It is strong language, meaning that God had seemed to treat them as if they were loathsome of offensive to him. Albert Barnes.

Heal the breaches thereof; for it shaketh. They pray that this may be done with the utmost speed, because there was a danger in delay, for the kingdom was already pressed down with a heavy calamity, and on the brink of ruin, which is signified by the word hjm whose origin is in a very strong and tremulous inclination to one side, properly from the application of a lever, and is applied to those who are leaning so far to one side that they are just on the point of falling; figuratively, therefore, it expresses a most perilous condition, in which one is on the edge of destruction. Hermann Venema.

Heal the breaches thereof. Even Israel is subject to breaches. So it was with the literal typical Israel, David's kingdom; so it may be with spiritual mystical Israel, the kingdom of Christ, the church of God upon earth. There are breaches from without, and breaches from within. I will invert the order. From without, by open persecution; from within, by intestine and homebred divisions. Of both these the church of God in all ages hath had sufficient experience. Look we upon the primitive times, during the infancy of the church, however the soundest and most entire church that ever was, yet how was it broken! Broken, as by foreign persecutions, so by homebred divisions. Both these ways was the church during the apostles' time broken, distressed by enemies from without who persecuted it. John Brinsley (1600-1665), in "The Healing of Israel's Breaches."

It shaketh. That is, presaging nothing but ruin and downfall, unless it be speedily underpropped, and the breaches thereof made up and healed. Thus did David look upon Israel's disease, and hereupon it was that he was so deeply affected with it, so earnestly desiring the cure of it. The reference, as interpreters conceive, is to those homebred divisions, those civil wars betwixt the two houses of Saul and David, after the death of Saul: then did the "earth, "the land, that land of Israel (as the Chaldee explains it), quake and tremble, being broken, riven (as the word in the original signifieth): even as the earth sometimes by earthquakes is riven, and torn asunder with prodigious chasms, openings, or gapings: so was that kingdom divided in those civil commotions, the nobles and commons taking parts and siding, some with David, some with Ishbosheth. John Brinsley.

Thou hast showed thy people hard things. God will be sure to plough his own ground, whatsoever becometh of the waste; and to weed his own garden, though the rest of the world should be let alone to grow wild. John Trapp.

Thou hast given us to drink infatuation, or bewilderment, as men drink wine. So Hupfeld explains the constructions, referring to Ps 80:5, "Thou hast made them feed upon weeping like bread; "1Ki 22:27, "Feed him with affliction as bread, and with affliction as water" uxl mymw; Isa 30:20. But the apposition is capable of being explained in another way, for the second noun may in fact be a predicate further defining the first: "Thou hast given us wine to drink which is (not wine, but) bewilderment." J. J. Stewart Perowne.

The wine of astonishment. "Intoxicating wine." Hebrew, "Wine of staggering, "that is, which causeth staggering, or, in other words, intoxicating. Some render, "wine of stupor, "or stupefying. Symmachus, "wine of agitation, "and this sense I have adopted which is also that of the Syriac. Benjamin Boothroyd.

Thou hast given a banner to them that fear thee. Perhaps the delivery of a banner was anciently esteemed an obligation to protect, and that the psalmist might consider it in this light, when, upon a victory over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, Thou hast shewed thy people hard things, etc. Thou hast given a banner to them that fear thee. Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thomas Harmer (1715-1788), in "Observations on Divers Passages of Scripture."

Thou hast given a banner, etc. Thou hast given us by the recent victory, after our prostrate condition, a banner of triumph to lift up (so the Hebrew), because of thy faithfulness to thy promise. Truth here answers to God's holiness (Ps 60:6). So long as soldiers see their banner uplifted, they flock round it with confidence. But when it is prostrate their spirits and hopes fall. The banner is a pledge of safety, and a rallying point to those who fight under it. A. R. Faussett.

Thou hast given a banner, etc. The psalmist compares the salvation which the Lord bestows upon his people to a highly excellent banner, which serves as a signal, to one lying prostrate in his misery, to rise up, with an allusion perhaps to Nu 21:8. "And the Lord said to Moses, Make thee a serpent, and set it upon a standard pole; and it happened that every one who was bitten, and looked at it, lived." At any rate, that passage in which the serpent is a symbol of the healing power of God, may serve to illustrate the passage before us. Compare heal its breaches. E. W. Hengstenberg.

A banner, which is a sign or instrument:

1. Of union. This people, who were lately divided and under several banners, thou hast now gathered together and united under one banner; to wit, under my government.

2. Of battle. Thou hast given us an army and power to oppose our enemies. We had our banner to set against theirs.

3. Of triumph. We have not lost our banner but gained theirs, and brought it away in triumph. Compare Ps 20:5. Matthew Poole.

God hath spoken in his holiness. That is, by Samuel he hath promised, as he is an holy God, and true of his word, that I should be king of all Israel, and now he hath performed it. (2 Samuel 5.) Yet Calvin speaks of it as not yet performed; but the course of the history makes it plain that David was now king over the parts of which he here speaketh. I will divide Shechem, as subjects to me as Joshua having the land under him, divided it amongst his people: so David being king over all the parts of the land, divides to his followers such portions as belonged unto them by inheritance, from which happily some of them had been expelled by the time of Ishbosheth his reign; or some families in the time of those wars might be utterly wasted away, and so the king having free power to dispose of their lands, might give them amongst his men, and take part to himself. John Mayer.

God hath spoken in his holiness. That is, he hath given out his word from heaven, the habitation of his holiness and of his glory; or, he hath spoken it certainly, there is nothing but holiness in his word (and that is the strength of words). David having received this word stands assured, that as Shechem and Succoth, Gilead and Manasseh, Ephraim and Judah would willingly submit to him and yield obedience; so, also, that Moab, Edom, and Philistia, who were his professed enemies, should be subdued to him. He expected to conquer and triumph over them, to put them to the basest offices, as his vassals, because God had decreed and spoken it in his holiness. God hath spoken the word, saith he, therefore is shall be done, yea, it is done; and therefore David cried, All's mine, Gilead in mine, Manasseh is mine, Moab and Edom are mine, as soon as God had spoken the word. Joseph Caryl.

I will divide Shechem. It is as much as if he should say, I will not look to have my share measured out by others, but I will divide it, and measure myself, and will be the right owner and possessor thereof. Thomas Wilcocks.

I will divide Shechem, etc. Of Shechem and the Valley of Succoth, or booths, so called from Jacob's making booths, and feeding his cattle there. (See Ge 33:17-18.) By these are meant Samaria; and David's dividing or meting them out, is a phrase to express his dominion over them, in being part of the regal power to distribute his province into cities and regions, and place judges and magistrates over them. To these the addition of Gilead (which contained the whole region of Bashan, etc., on the other side of Jordan), and then the mention of Manasseh and Ephraim, are designed, as by so many parts, to denote the kingdom of Israel, or the ten tribes; and their being his, and the strength of his head, notes him to be the Lord over them, and to make use of their strength in his wars, for the defending or enlarging his dominions. And then Judah yqqwxm is my lawgiver; as it refers to Jacob's prophecy of the sceptre and lawgiver not departing from Judah, denoting that to be the royal tribe; so by it is signified the kingdom of Judah (under which Benjamin is comprehended), that David is possessed of that also. Henry Hammond.

Succoth. If the preceding views are correct, we may rest in the result, that the present Sâkût represents the name and site of the ancient Succoth...We passed obliquely along the northern slope of the same broad swell, where the ground was covered only by a thick crop of thistles. On our right was a region of lower ground to which we gradually descended; full of grass, wild oats, and thistles, with an occasional thornbush. The soil was like that of an Ohio bottom. The grass, intermingled with tall daisies, and the wild oats reached to the horses backs; while the thistles sometimes overtopped the rider's heads. All was now dry; and in some places it was difficult to make our way through the exuberant growth. At last we came to the cause of this fertility, a fine brook winding along the bottom. We crossed it, and passed up again obliquely over another like swell, covered as before only with thistles. Here was an ancient oil vat, very large and of a single stone; it was evidently brought hither, and indicates the former growth of the olive in these parts. We struck the same stream again at its source, called Ain el Beida, a large and fine fountain, surrounded with gardens of cucumbers, and watering an extensive tract. We were here on the edge of the higher portion of the Ghôr, where low ridges and swells project out from the foot of the western mountains, and form a rolling plain or plateau, which is well watered, arable and very extensively cultivated for wheat. The tract further east, which we had now crossed, may be said to extend to the high bank of the lower Jordan valley. It is less elevated, is more generally level, though crossed by low swells between the water courses, and has little tillage. The inhabitants of Tûbâs are divided into three hostile parties; and they carry their divisions into their agriculture in the Ghôr. One party sows at Ain el Beida, where we now were; another around Ain Makhûz, more in the north; and the third at Ridghah, Sâkût, and further south. The people of Teyâsîr also sow on the south of Mâlih; the water of which is used for irrigation. The whole tract north of Wady Mâlih was said to be farmed from the government by one of the Sheiks of the Jenâr family, who live at Jeba and in its neighbourhood. By him it is again let to the different villages. Robinson's "Biblical Researches in Palestine."

Verses 6-7. The chief and principal places where the seditious party had their residence and abode, were those which the psalmist mentions in the sixth and seventh verses, namely, Shechem, a city in the tribe of Ephraim; Succoth, a city in the tribe of Gad; Gilead and Manasseh, the utmost borders of the land of Canaan beyond Jordan. These were some of the chief places, which sided with Ishbosheth whilst he lived, as you may see, 2 Samuel 2; and, as it seemeth, they still cleaved to the house of Saul after he was dead, not acknowledging David for their king. John Brinsley.

Gilead is mine and Manasseh is mine. That is to say, I will possess myself of them and rule over them; not as a conqueror over slaves, but as a lord over subjects, as a father over children, owning and acknowledging them as mine. They are my inheritance, and shall be my people, my subjects. John Brinsley.

Ephraim also is the strength of mine head. The strong and warlike tribe of Ephraim being to the state what the helmet is to the warriors in battle; or, perhaps the allusion is to De 33:17: "His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the nations." J. J. Stewart Perowne.

Judah is (or shall be) my lawgiver, i.e., all his subjects should be brought under one Head, one governor, who should give them laws, according to which they should be ordered or governed, which power and authority belonged to the tribe of Judah, according to that prophecy of Jacob (Ge 49:10), to which the psalmist here alludes. No way, no means to bring the people unto unity, to bring them into one body, but by bringing them under on head, one law giver, by whose laws they may be regulated and governed. Now in the church, and in matters of religion, this one Head is Christ, even that Lion of the tribe of Judah, as he is called (Re 5:5). He is the Law giver of his church, and let him so be. This will be found one, aye, and the only means to breed an holy and religious unity, and bring home straying, wandering sheep. John Brinsley.

No government could stand which was not resident in Judah. John Calvin.

Moab is my washpot. Implying that Moab should be reduced to slavery, it being the business of a slave to present the hand washing basin to his master. With the Greeks, plunein tina, to wash down any one, was a slang term, signifying to ridicule, abuse, or beat; hence we have the word washpot applied to the subject of such treatment. "You do not appear to be in your right senses, who make a washpot of me in the presence of many men." Aristophanes. Thomas S. Millington, in "The Testimony of the Heathen to the Truths of Holy Writ," 1863.

(second clause). When, keeping in view the idea of washing the feet, a person throws his shoes, which he has taken off, to any one to be taken away or to be cleaned —kylvh with le and also with la, 1Ki 19:19, is "to throw to any one" —the individual to whom it belongs to perform such an office must be a slave of the lowest kind. E. W. Hengstenberg.

Over Edom will I cast out my shoe, which notes either contempt of them, as if he had said, O look upon them as worthy only to scrape and make clean my shoes. Or secondly, conquest over them —I will walk through Edom and subdue it. Joseph Caryl.

Over Edom will I cast out my shoe. By extension, immission, or projection of the shoe, either upon the necks of people, or over their countries, is meant nothing else but to overcome, subdue, bring under power, possess, and subject to vileness such men and such countries. The very vulgar acceptation of the word possession, in the grammatical sense, imports as much; for the etymology of possessio is no more but pedum positio. This manner of speaking hath also allusion to the positive law recorded in De 25:6-10; for the letter of the law is, that is the kinsman would not marry the brother's widow and raise up seed unto his brother; the widow loosing his shoe, and spitting in his face, he lost the claim and interest of such possessions as belonged to the woman in right of her husband. And the house of such a man was called domus discalceati, that is to say, "The house of him that hath his shoe loosed." The practice also of this law we find recorded in the book of Ruth, in the case of Elimelech's land, between Boaz and the kinsman, about the widow Ruth, who had her interest by right of her husband in the said land. Moreover, the frequent use of this phrase meeting us very often in the book of God, makes this to be the meaning of the words, as clear as the day. This king elsewhere singing his trophies, saith, "They are fallen under my feet." "Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon." But the people must "not meddle with Mount Seir; for God would not give them thereof so much as a foot's breadth; "yet ever the place whereon the soles of their feet should tread, from the wilderness of Lebanon and from the river Euphrates unto the utmost sea, should be theirs. Ps 18:38 De 1:36 2:5. William Loe, in "A Sermon before the King at Theobalds, "entitled, "The King's Shoe, made and ordained to trample on, and to tread down enemies," 1623.

Over Edom will I cast out my shoe. Turnus, having slain Palias, —"Bestrode the corpse, and pressed it with his foot." Virgil.

Of the Philistines he says, Over Philistia it is mine to boast; for so I would translate, and not, as is usual, Philistia, triumph thou over me, which does not yield a consistent meaning. Hermann Venema.

(last clause). Let not our adversaries triumph over our breaches. "Rejoice not against me, O mine enemy." Or, if they will, let them triumph: Triumph thou, O Philistia, because of me, or over me. John Brinsley.

Verses 8-10. Moab in the East, Edom in the South, and Philistia in the West (the North is not mentioned, because the banner of David had already been victorious there.) Augustus F. Tholuck.

For vain is the help of man. As they had lately experimented in Saul, a king of their own choosing, but not able to save them from those proud Philistines. John Trapp.

So long as sight and reason find footing in matters, there is no place for faith and hope; the abundance of human helps puts not grace to proof, but the strength of faith is in the absence of them all. A man is stronger when he goeth on his feet alone, than when he standeth by a grip in his infancy, or leaneth on a staff in his old age: the two feet of faith and hope serve us best when we are fixed on the Rock of Sion alone. William Struther.

Through God we shall do, etc. In war these two must be joined, and indeed in all actions: HE, we; God and man.

1. "We shall do valiantly, "for God helps not remiss, or cowardly, or negligent men.

2. And yet, that being done, the work is his: "He shall tread down; "the blow and the overthrow are not to be attributed to us, but to him. Adam Clarke.

Prayer of a church in low condition.

1. Complaint.

(a) Left of God's Spirit.

(b) Scattered.

2. Cause. Something displeasing to God. Neglect or actual sin; a subject for self examination.

3. Cure. The Lord's return to us and ours to him. In our version it is a prayer; in the Septuagint an expression of faith —"Thou wilt return."

The perturbation, the prayer, the plea. G. R.

That God does afflict his people severely, and that he has good reason for the same.

The wine of astonishment. A purgative, a tonic. Astonishing sin followed by astonishing chastisements, discoveries of corruption, of the spirituality of the law, of the terrors of divine wrath, and by astonishing depressions, temptations, and conflicts.

The banner of the gospel.

1. Why a banner? A rallying point, meant to fight under, etc.

2. By whom given. Thou.

3. To whom. To them that fear thee.

4. What is to be done with it. To be displayed.

5. For what cause. Because of the truth. Truth promotes truth.

The deliverance of the elect needs a saving God, a mighty God (right hand), and a prayer hearing God.

(last clause). Save... and hear. The remarkable order of these words suggests that —

1. In the purpose of God.

2. In the first works of grace.

3. Often under trial.

4. And specially in fierce temptations, Gods saving precedes man's praying.

God's holy promise, ground for present joy, and for boldly taking possession of the promised good.

Gilead is mine, and Manasseh is mine. How, and in what respect this world is the Christian's.

Judah is my lawgiver. The believer owning no law but that which comes from Christ.

Moab is my washpot. How we may make sinners subservient to our sanctification. We are warned by their sin, and punishment, etc. See "Spurgeon's Sermons, "No. 983, "Moab is my washpot."

The soul winner's question.

1. The object of attack; the strong city of man's heart, barricaded by depravity, ignorance, prejudice, custom, etc.

2. Our main design. To penetrate, to reach the citadel for Jesus.

3. Our great enquiry. Eloquence, learning, wit, none of these can force the gate, but there is One who can.

Divine operation a reason for human activity.