Teks -- Psalms 60:1-12 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
A poetical expression, signifying great changes among the people.
Wesley: Psa 60:3 - To drink Thou hast filled us with no less honor, than men intoxicated with strong drink.
Thou hast filled us with no less honor, than men intoxicated with strong drink.
Wesley: Psa 60:4 - 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...
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.
Wesley: Psa 60:4 - The truth Not for any merit of ours, but to shew thy faithfulness in making good thy promises.
Not for any merit of ours, but to shew thy faithfulness in making good thy promises.
Thy beloved people.
Wesley: Psa 60:6 - Rejoice Therefore I will turn my prayers into praises, for what God has already done.
Therefore I will turn my prayers into praises, for what God has already done.
Which supposeth possession and dominion.
A place within Jordan, in mount Ephraim.
Wesley: Psa 60:6 - Succoth A place without Jordan. He mentions Shechem, and Succoth; for all the land of Canaan, within and without Jordan.
A place without Jordan. He mentions Shechem, and Succoth; for all the land of Canaan, within and without Jordan.
Wesley: Psa 60:7 - Gilead All the land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh.
All the land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh.
The other half of that tribe within Jordan.
Wesley: Psa 60:7 - 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.
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.
Wesley: Psa 60:7 - Law giver - The chief seat of my throne and kingdom, and of the inferior throne of judgment, Psa 122:5.
giver - The chief seat of my throne and kingdom, and of the inferior throne of judgment, Psa 122:5.
Wesley: Psa 60:8 - Wash pot - In which I shall wash my feet. I shall bring them into the lowest degree of servitude.
pot - In which I shall wash my feet. I shall bring them into the lowest degree of servitude.
I will use them like slaves; a proverbial expression.
Wesley: Psa 60:8 - Triumph It is an ironical expression, signifying that her triumphs were come to an end.
It is an ironical expression, signifying that her triumphs were come to an end.
None can do it but God.
Wesley: Psa 60:9 - 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, ...
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.
Wesley: Psa 60:9 - Edom Which was an high and rocky country, Oba 1:1-3, fortified by nature, as well as by art, and therefore not to be subdued without a Divine hand.
Which was an high and rocky country, Oba 1:1-3, fortified by nature, as well as by art, and therefore not to be subdued without a Divine hand.
But now hast graciously returned to us.
JFB: Psa 60:1-3 - -- 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 de...
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, 2Ch 18:25), 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. (Psa 60:1-12)
allude to disasters.
Broken our strength (compare 2Sa 5:20).
JFB: Psa 60:1-3 - Oh, turn thyself Or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (Psa 46:2-3).
Or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (Psa 46:2-3).
JFB: Psa 60:3 - drink . . . wine of astonishment Literally, "of staggering"--that is, made us weak (compare Psa 75:8; Isa 51:17, Isa 51:22).
JFB: Psa 60:4-5 - -- Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Psa 17:7; Psa 20:6), they may be safe.
Or, "hear us."
Or, "by."
JFB: Psa 60:6-10 - his holiness (Psa 89:35; Amo 4:2), on the pledge of His attributes (Psa 22:3; Psa 30:4). Taking courage from God's promise to give them possession (Exo 23:31; Deu...
As widely separated points, and--
JFB: Psa 60:7 - Gilead . . . and Manasseh As large districts, east and west of Jordan, represent the whole land.
As large districts, east and west of Jordan, represent the whole land.
Means to have entire control over.
Denotes the military (Deu 33:17); and--
JFB: Psa 60:7 - Judah (the lawgiver, Gen 49:10), the civil power. Foreign nations are then presented as subdued.
(the lawgiver, Gen 49:10), the civil power. Foreign nations are then presented as subdued.
Is a my washpot--the most ordinary vessel.
Or, "at"
(as a slave) he casts his shoe.
Or, rather, "shout."
JFB: Psa 60:8 - for me Acknowledges subjection (compare Psa 108:9, "over Philistia will I triumph").
Acknowledges subjection (compare Psa 108:9, "over Philistia will I triumph").
JFB: Psa 60:9-10 - -- He feels assured that, though once angry, God is now ready to favor His people.
He feels assured that, though once angry, God is now ready to favor His people.
or, who has led me, as if the work were now begun.
Or, "Is it not Thou?"
Hence he closes with a prayer for success, and an assurance of a hearing.
Clarke: Psa 60:1 - O God, thou hast cast us off 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 ...
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.
Clarke: Psa 60:3 - Thou hast made us to drink the wine of astonishment 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 giddine...
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.
Clarke: Psa 60:4 - Thou hast given a banner Thou hast given a banner - נס nes , a sign, something that was capable of being fixed on a pole
Thou hast given a banner -
Clarke: Psa 60:4 - That it may be displayed That it may be displayed - להתנוסס lehithnoses , that it may be unfurled
That it may be displayed -
Clarke: Psa 60:4 - Because of the truth Because of the truth - מפני קשט mippeney koshet , from the face of truth; which has been thus paraphrased: If we have displayed the ensign o...
Because of the truth -
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.
Clarke: Psa 60:6 - God hath spoken God hath spoken - Judah shall not only be re-established in Jerusalem, but shall possess Samaria, where Shechem is, and the country beyond Jordan, i...
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.
Clarke: Psa 60:7 - Gilead is mine 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, ...
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
Clarke: Psa 60:7 - The strength of mine head The strength of mine head - It shall be the principal support of the new-found kingdom, when all distinctions shall be buried
The strength of mine head - It shall be the principal support of the new-found kingdom, when all distinctions shall be buried
Clarke: Psa 60:7 - Judah is my lawgiver 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 tr...
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.
Clarke: Psa 60:8 - Moab is my washpot Moab is my washpot - The Moabites shall be reduced to the meanest slavery
Moab is my washpot - The Moabites shall be reduced to the meanest slavery
Clarke: Psa 60:8 - Over Edom will I cast out my shoe 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 Moabi...
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
Clarke: Psa 60:8 - Philistia, triumph thou because of me Philistia, triumph thou because of me - John Hyrcanus subdued the Idumeans, and caused them to receive circumcision, and profess the Jewish religion...
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."
Clarke: Psa 60:9 - Who will bring me into the strong city? 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 B...
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?
Clarke: Psa 60:10 - Wilt not thou, O God 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 v...
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.
Clarke: Psa 60:11 - Give us help from trouble: for vain is the help of man 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 fo...
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.
Clarke: Psa 60:12 - Through God we shall do valiantly 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...
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
Calvin: Psa 60:1 - O God! thou hast cast us off 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 p...
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.
Calvin: Psa 60:3 - Thou hast showed thy people hard things 3.Thou hast showed thy people hard things He says, first, that the nation had been dealt with severely, and then adds a figure which may additionally...
3.Thou hast showed thy people hard things He says, first, that the nation had been dealt with severely, and then adds a figure which may additionally represent the grievousness of its calamities, speaking of it as drunk with the wine of stupor or astonishment. Even the Hebraist interpreters are not agreed among themselves as to the meaning of
Calvin: Psa 60:4 - Thou hast given a banner to them that fear thee 4.Thou hast given a banner to them that fear thee Some interpreters would change the past tense, and read the words as if they formed a continuation ...
4.Thou hast given a banner to them that fear thee Some interpreters would change the past tense, and read the words as if they formed a continuation of the prayers which precede — O that thou wouldst give a banner to them that fear thee! 386 But it is better to suppose that David diverges to the language of congratulation, and, by pointing to the change which had taken place, calls attention to the evident appearances of the divine favor. He returns thanks to God, in the name of all the people, for having raised a standard which might at once cheer their hearts, and unite their divided numbers. 387 It is a poor and meagre interpretation which some have attached to the words, before the truth, that God showed favor to the Jews because he had found them true-hearted, and sound in his cause. Those in the higher ranks had, as is well known, proved eminently disloyal; the common people had, along with their king, broken their divine allegiance: from the highest to the lowest in the kingdom all had conspired to overthrow the gracious purpose of God. It is evident, then, that David refers to the truth of God as having emerged in a signal manner, now that the Church began to be restored. This was an event which had not been expected. Indeed, who did not imagine, in the desperate circumstances, that God’s promises had altogether failed? But when David mounted the throne, his truth, which had been so long obscured, again shone forth. The advantage which ensued extended to the whole nation; but David intimates that God had a special respect to his own people, whose deliverance, however few they might be in number, he particularly contemplated.
He next proceeds to address God again in prayer; although, I may observe in passing, the words which follow, that thy beloved may be delivered, are read by some in connection with the preceding verse. I am myself inclined to adopt that construction; for David would seem to magnify the illustration which had been given of the divine favor, by adverting to the change which had taken place, 388 God having inspirited his people so far as to display a banner; where, formerly, they were reduced to a state of extremity, from which it seemed impossible to escape without a miracle. In the previous verse he calls them fearers of the Lord, and now his beloved; implying that, when God rewards such as fear and worship him, it is always with a respect to his own free love. And prayer is subjoined: for however great may be the favors which God has bestowed upon us, modesty and humility will teach us always to pray that he would perfect what his goodness has begun.
Calvin: Psa 60:6 - God hath spoken in his holiness; I will rejoice 6.God hath spoken in his holiness; I will rejoice Hitherto he has adverted to the proofs which had come under their own observation, and from which t...
6.God hath spoken in his holiness; I will rejoice Hitherto he has adverted to the proofs which had come under their own observation, and from which they might easily see that God had manifested his favor in a manner new, and for many years unprecedented. He had raised the nation from a state of deep distress to prosperity, and had changed the aspect of affairs so far, that one victory was following another in rapid succession. But now he calls their attention to a point of still greater importance, the divine promise — the fact that God had previously declared all this with his own mouth. However numerous and striking may be the practical demonstrations we receive of the favor of God, we can never recognize them, except in connection with his previously revealed promise. What follows, although spoken by David as of himself individually, may be considered as the language adopted by the people generally, of whom he was the political head. Accordingly, he enjoins them, provided they were not satisfied with the sensible proofs of divine favor, to reflect upon the oracle by which he had been made king in terms the most distinct and remarkable. 389 He says that God had spoken in his holiness, not by his Holy Spirit, as some, with an over-refinement of interpretation, have rendered it, nor by his holy place, the sanctuary; 390 for we read of no response having been given from it to the prophet Samuel. It is best to retain the term holiness, as he adverts to the fact of the truth of the oracle having been confirmed, and the constancy and efficacy of the promise having been placed beyond all doubt by numerous proof, of a practical kind. As no room had been left for question upon the point, he employs this epithet to put honor upon the words which had been spoken by Samuel. He immediately adds, that this word of God was the chief ground upon which he placed his trust. It might be true that he had gained many victories, and that these had tended to encourage his heart; but he intimates, that no testimony which he had received of this kind gave him so much satisfaction as the word. This accords with the general experience of the Lord’s people. Cheered, as they unquestionably are, by every expression of the divine goodness, still faith must ever be considered as holding the highest place — as being that which dissipates their worst sorrows, and quickens them even when dead to a happiness which is not of this world. Nor does David mean that he merely rejoiced himself. He includes, in general, all who feared the Lord in that Kingdom. And now he proceeds to give the sum of the oracle, which it is observable that he does in such a way as to show, in the very narration of it, how firmly he believed in its truth: for he speaks of it as something which admitted of no doubt whatsoever, and boasts that he would do what God had promised. I will divide Shechem, he says, and mete out the valley of Succoth 391 The parts which he names are those that were more late of coming into his possession, and which would appear to have been yet in the hands of Saul’s son, when this psalm was written. A severe struggle being necessary for their acquisition, he asserts that, though late of being subdued, they would certainly be brought under his subjection in due time, as God had condescended to engage this by his word. So with Gilead and Manasseh 392 As Ephraim was the most populous of all the tribes, he appropriately terms it the strength of his head, that is, of his dominions. 393 To procure the greater credit to the oracle, by showing that it derived a sanction from antiquity, he adds, that Judah would be his lawgiver, or chief; which was equivalent to saying, that the posterity of Abraham could never prosper unless, in agreeableness to the prediction of the patriarch Jacob, they were brought under the government of Judah, or of one who was sprung from that tribe. He evidently alludes to what is narrated by Moses, (Gen 49:10,) “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.” The same word is there used,
Calvin: Psa 60:8 - Moab is my wash-pot 8.Moab is my wash-pot In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abra...
8.Moab is my wash-pot In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abraham he would govern as brethren, and not as slaves; but it was allowable for him to exercise greater severities upon the profane and the uncircumcised, in order to their being brought under forcible subjection. In this he affords no precedent to conquerors who would inflict lawless oppression upon nations taken in war; for they want the divine warrant and commission which David had, invested as he was not only with the authority of a king, but with the character of an avenger of the Church, especially of its more implacable enemies, such as had thrown off every feeling of humanity, and persisted in harassing a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. 394 With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. 395 What follows concerning Palestina is ambiguous. By some the words are taken ironically, as if David would deride the vain boastings of the Philistines, who were constantly assaulting him with all the petulance which they could command. 396 And the Hebrew verb
Calvin: Psa 60:9 - Who will bring me into the fortified city? 9.Who will bring me into the fortified city? Anticipating an objection which might be alleged, he proceeds to state that he looked to God for the acc...
9.Who will bring me into the fortified city? Anticipating an objection which might be alleged, he proceeds to state that he looked to God for the accomplishment of what remained to be done in the capture of the fortified places of his enemies, and the consolidation of his victories. It might be said, that as a considerable number continued to resist his claims, the confident terms which he had used were premature. God, however, had pledged his word that every nation which set itself in opposition to him would be brought under his power, and in the face of remaining difficulties and dangers he advances with certainty of success. By the fortified city, 399 some understand Rabbah, the capital of the Moabites. Others, with more probability, consider that the singular is used for the plural number, and that David alludes in general to the different cities under protection of which his enemies were determined to stand out. He declares, that the same God who had crowned his arms with victory in the open field would lead him on to the siege of these cities. With a view to prove his legitimate call to the government, he amplifies a second time the marks of the divine favor which it had received, by contrasting it with that which preceded. “The God,” he says, “who had formerly cast us off, and abandoned us to unsuccessful warfare, will now lay open before me the gates of hostile cities, and enable me to break through all their fortifications.”
Calvin: Psa 60:11 - Give us help from trouble: for vain is the help of man 11.Give us help from trouble: for vain is the help of man Again he reverts to the exercise of prayer, or rather is led to it naturally by the very co...
11.Give us help from trouble: for vain is the help of man Again he reverts to the exercise of prayer, or rather is led to it naturally by the very confidence of hope, which we have seen that he entertained. He expresses his conviction, that should God extend his help, it would be sufficient of itself, although no assistance should be received from any other quarter. Literally it reads, Give us help from trouble, and vain is the help of man “O God,” as if he had said, “when pleased to put forth thy might, thou needest none to help thee; and when, therefore, once assured of an interest in thy favor, there is no reason why we should desire the aid of man. All other resources of a worldly nature vanish before the brightness of thy power.” The copulative in the verse, however, has been generally resolved into the causal particle, and I have not scrupled to follow the common practice. It were well if the sentiment expressed were effectually engraven upon our hearts. Why is it almost universally the case with men that they are either staggered in their resolution, or buoy themselves up with confidences, vain, because not derived from God, but just because they have no apprehension of that salvation which he can extend, which is of itself sufficient, and without which, any earthly succor is entirely ineffectual? In contrasting the help of God with that of man, he employs language not strictly correct, for, in reality, there is no such thing as a power in man to deliver at all. But, in our ignorance, we conceive as if there were various kinds of help in the world, and he uses the word in accommodation to our false ideas. God, in accomplishing our preservation, may use the agency of man, but he reserves it to himself, as his peculiar prerogative, to deliver, and will not suffer them to rob him of his glory. The deliverance which comes to us in this manner through human agency must properly be ascribed to God. All that David meant to assert is, that such confidences as are not derived from God are worthless and vain. And to confirm this position, he declares in the last verse of the psalm, that as, on the one hand, we can do nothing without him, so, on the other, we can do all things by his help. Two things are implied in the expression, through God we shall do valiantly; 400 first, that if God withdraw his favor, any supposed strength which is in man will soon fail; and, on the other hand, that those whose sufficiency is derived from God only are armed with courage to overcome every difficulty. To show that it is no mere half credit which he gives God, he adds, in words which ascribe the whole work to him, that it is he who shall tread down our enemies Thus, even in our controversy with creatures like ourselves, we are not at liberty to share the honor of success with God; and must it not be accounted greater sacrilege still when men set free will in opposition to divine grace, and speak of their concurring equally with God in the matter of procuring eternal salvation? Those who arrogate the least fraction of strength to themselves apart from God, only ruin themselves through their own pride.
TSK: Psa 60:1 - Michtam // when he strove // valley // O God // scattered // O turn Michtam : or, a golden Psalm, Psa 59:1 *title
when he strove : 2Sa 8:3, 2Sa 8:12, 2Sa 8:13, 2Sa 10:16; 1Ch 18:3, 1Ch 18:12, 1Ch 18:13, 1Ch 19:16-19
va...
Michtam : or, a golden Psalm, Psa 59:1 *title
when he strove : 2Sa 8:3, 2Sa 8:12, 2Sa 8:13, 2Sa 10:16; 1Ch 18:3, 1Ch 18:12, 1Ch 18:13, 1Ch 19:16-19
O God : Psa 60:10, Psa 44:9, Psa 74:1, Psa 89:38, Psa 108:11; 1Ch 28:9; Rom 11:1, Rom 11:2
scattered : Heb. broken, Psa 59:11; 1Sa 4:10, 1Sa 4:11, 1Sa 4:17, 1Sa 13:6, 1Sa 13:7, 1Sa 13:11, 1Sa 13:19-22, 1Sa 31:1-7
O turn : Psa 79:9, Psa 89:3, Psa 89:7, Psa 89:19, Psa 85:4, Psa 90:13; Lam 3:31, Lam 3:32; Zec 10:6
TSK: Psa 60:2 - made // broken // heal made : Psa 104:32, Psa 114:7; 2Sa 22:8; Job 9:6; Isa 5:25; Jer 4:24, Jer 10:10; Amo 8:8; Hab 3:10; Mat 27:51
broken : Psa 89:40; 2Sam. 2:8-32, 2Sa 3:1...
TSK: Psa 60:3 - showed // to drink showed : Psa 71:20; Neh 9:32; Dan 9:12
to drink : Psa 75:8; Isa 51:17, Isa 51:22; Jer 25:15; Lam 4:21; Eze 23:31, Eze 23:32; Hab 2:16; Rev 16:19, Rev ...
TSK: Psa 60:4 - a banner // because a banner : Psa 20:5; Exo 17:15; Son 2:4; Isa 11:12, Isa 49:22, Isa 59:19
because : Psa 12:1, Psa 12:2, Psa 45:4; Isa 59:14, Isa 59:15; Jer 5:1-3
TSK: Psa 60:5 - That // save That : Psa 60:12, Psa 22:8, Psa 108:6-13; Deu 7:7, Deu 7:8, Deu 33:3; Mat 3:17, Mat 17:5
save : Psa 17:7, Psa 18:35, Psa 20:6, Psa 74:11; Exo 15:6; Is...
TSK: Psa 60:6 - God // rejoice // divide // Shechem // valley God : Psa 89:19, Psa 89:35, Psa 108:7-13, Psa 132:11; 2Sa 3:18, 2Sa 5:2; Jer 23:9; Amo 4:2
rejoice : Psa 56:4, Psa 119:162; 2Sa 7:18-20; Luk 1:45-47
d...
God : Psa 89:19, Psa 89:35, Psa 108:7-13, Psa 132:11; 2Sa 3:18, 2Sa 5:2; Jer 23:9; Amo 4:2
rejoice : Psa 56:4, Psa 119:162; 2Sa 7:18-20; Luk 1:45-47
divide : Jos 1:6; 2Sa 2:8, 2Sa 2:9, 2Sa 5:1-3
Shechem : Gen 12:6, Sichem, Jos 20:7, Jos 24:1, Jos 24:32
valley : Jos 13:27
TSK: Psa 60:7 - Gilead // strength // Judah Gilead : Jos 17:1, Jos 17:5, Jos 17:6; 1Ch 12:19, 1Ch 12:37
strength : Deu 33:17; 1Sa 28:2
Judah : Gen 49:10
TSK: Psa 60:8 - Moab // over // triumph Moab : 2Sa 8:2; 1Ch 18:1, 1Ch 18:2
over : Gen 25:23, Gen 27:40; Num 24:18; 2Sa 8:14; 1Ch 18:13
triumph : or, triumph thou over me (by an irony), Psa 1...
Moab : 2Sa 8:2; 1Ch 18:1, 1Ch 18:2
over : Gen 25:23, Gen 27:40; Num 24:18; 2Sa 8:14; 1Ch 18:13
triumph : or, triumph thou over me (by an irony), Psa 108:9, Psa 108:10; 2Sa 5:17-25, 2Sa 8:1, 2Sa 21:15-22
TSK: Psa 60:9 - Who // strong city Who : Jdg 1:12, Jdg 1:24, Jdg 1:25; 1Ch 11:6, 1Ch 11:17-19
strong city : Heb. city of strength, 2Sa 11:1, 2Sa 12:26-31
Who : Jdg 1:12, Jdg 1:24, Jdg 1:25; 1Ch 11:6, 1Ch 11:17-19
strong city : Heb. city of strength, 2Sa 11:1, 2Sa 12:26-31
TSK: Psa 60:10 - Wilt // hadst // didst Wilt : Psa 20:7, Psa 44:5-9, Psa 118:9, Psa 118:10; Isa 8:17, Isa 12:1, Isa 12:2
hadst : Psa 60:1, Psa 108:11; Jer 33:24-26
didst : Deu 1:42, Deu 20:4...
Wilt : Psa 20:7, Psa 44:5-9, Psa 118:9, Psa 118:10; Isa 8:17, Isa 12:1, Isa 12:2
hadst : Psa 60:1, Psa 108:11; Jer 33:24-26
didst : Deu 1:42, Deu 20:4; Jos 7:12, Jos 10:42; 1Sa 4:6, 1Sa 4:7, 1Sa 4:10, 1Sa 4:11; 1Ch 10:1-14
TSK: Psa 60:11 - Give // vain // help Give : Psa 25:22, Psa 130:8
vain : Psa 108:12, Psa 124:1-3, Psa 146:3; Isa 30:7, Isa 31:3
help : Heb. salvation, Psa 62:1
vain : Psa 108:12, Psa 124:1-3, Psa 146:3; Isa 30:7, Isa 31:3
help : Heb. salvation, Psa 62:1
TSK: Psa 60:12 - we shall // tread we shall : Psa 18:32-42, Psa 144:1; Num 24:18, Num 24:19; Jos 1:9, Jos 14:12; 2Sa 10:12; 1Ch 19:13
tread : Psa 44:5; Isa 10:6, Isa 63:3; Zec 10:5; Mal...
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Psa 60:1 - Shushan-eduth // Aram-naharaim // Cast us off // Scattered us Shushan-eduth: this, like the rest, seems to be the name of an instrument, or song, or tune, then well known, but now quite unknown and forgotten; ...
Shushan-eduth: this, like the rest, seems to be the name of an instrument, or song, or tune, then well known, but now quite unknown and forgotten; it may be and is by some rendered, the lily or rose of thy testimony or oracle ; but why it was so called is a matter of mere conjecture, and of small importance to us to know. To teach, to wit, in an eminent manner; or for the special instruction of God’ s church and people in some points of great moment; as, concerning the grievous calamities to which God’ s church and people were obnoxious, Psa 60:1-3 , and concerning the certainty of God’ s promises, and of their deliverance out of them, upon condition of their faith and obedience; which doctrines were of great moment, especially to the Israelites, who were, and were likely to be, exercised in the same manner, and with the same variety and vicissitudes of condition, under which their ancestors had been. Or whereas other songs were to be learned only by the Levites, or by some of them, this possibly was one of them, which the people also were to be taught, and were to sing upon occasion, because of the public and general concernment which they all had in the matter herein contained.
Aram-naharaim or, the Syrians (so called from Aram, the son of Shem, Gen 10:22 ) of the two rivers, or of Mesopotamia , the country between those two great and famous rivers, Tigris and Euphrates. Aram-zobah , or, the Syrians of Zobah , part of Syria so called, 2Sa 8:5,12 .
This report seems not to agree with the histories to which this Psalm is supposed to relate, 2Sa 8:13 1Ch 18:12 , neither in the persons slain, who are Edomites 1Ch 18:12 , but Syrians here, and 2Sa 8:13 ; nor in their numbers, which are here only twelve thousand, and there eighteen thousand; nor in the persons to whom this victory is ascribed, who is Joab here, David 2Sa 8:13 , and Abishai 1Ch 18:12 . But these difficulties may easily be resolved by these considerations:
1. That David being king, and Joab lord-general of all his forces, and Abishai his lieutenant-general as to a considerable part of his army, the same victory may well be ascribed to any or every one of them; as it is usually done in like cases in the Roman and Grecian histories.
2. That the Edomites and Syrians were united in this war.
3. That twelve thousand might be slain in the pitched battle, and the rest by the pursuers in their flight.
4. That these several places may speak of several fights. See more of this business See Poole "2Sa 8:13" .
The psalmist, complaining of former sad judgments, Psa 60:1-3 , acknowledgeth God’ s present mercy, Psa 60:4 . Comforting himself in the promises, he prayeth for help, and therein trusteth, Psa 60:5-12 .
Cast us off or, rejected or forsaken us, as to thy gracious and powerful presence, not only in the time of the judges, but also during Saul’ s reign.
Scattered us Heb. broken us ; partly by that dreadful overthrow by the Philistines, 1Sa 31 , and partly by the civil war in our own bowels, between me and Ishbosheth.
Poole: Psa 60:2 - Made the earth to tremble // Heal the breaches thereof Made the earth to tremble a poetical and hyperbolical expression, signifying great and dreadful changes among the people, as Hag 2:7 , compared with ...
Made the earth to tremble a poetical and hyperbolical expression, signifying great and dreadful changes among the people, as Hag 2:7 , compared with Heb 12:26,27 . See also 1Sa 14:15 .
Heal the breaches thereof reconcile all those differences which our civil wars have made among us.
Poole: Psa 60:3 - Thou hast showed Thou hast showed Heb. made them to see , i.e. to experience or feel, as seeing is oft put, as Psa 49:10 , and oft elsewhere. Thou hast filled us wit...
Thou hast showed Heb. made them to see , i.e. to experience or feel, as seeing is oft put, as Psa 49:10 , and oft elsewhere. Thou hast filled us with no less horror and trembling, than men intoxicated with strong and stupefying drink, which they are forced to drink. Compare Isa 51:17,21 .
Poole: Psa 60:4 - Thou hast given // A banner // To them that feared thee // Because of the truth Thou hast given either,
1. Formerly. As thou hast sometimes afflicted thy people, so at other times thou hast delivered them. Or rather,
2. Now lat...
Thou hast given 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.
A banner 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 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 Psa 20:5 .
To them that feared thee or, for or on the behalf of them that feared 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.
Because of the truth not for any merit of ours, but to show 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.
Thy beloved people, last mentioned.
Poole: Psa 60:6 - God hath spoken // In his holiness // I will divide // Succoth God hath spoken: having prayed that God would save and hear him, he now intimates that God had done it already, and had prevented his prayers, and h...
God hath spoken: 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.
In his holiness 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 rendered, Psa 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. I will rejoice ; therefore I will turn my prayers into praises and rejoicings for what God had already done, and, as I am assured, will further do, on my behalf.
I will divide or, distribute ; which supposeth possession and dominion. Shechem ; a place within Jordan, in Mount Ephraim. See Gen 33:18 Jos 20:7 .
Succoth a place without Jordan. See Gen 33:17 Jos 13:27 . He mentions Shechem and Succoth, either synecdochically for all the land of Canaan within and without Jordan, which, having been formerly divided between him and Ishbosheth, was now entirely 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.
Poole: Psa 60:7 - Gilead // Manasseh // Mine head // Judah is my lawgiver Gilead all their land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh, Num 32:29,39,40 De 3:10 , &c.; Jos 13:...
Gilead all their land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh, Num 32:29,39,40 De 3:10 , &c.; Jos 13:25 , &c.
Manasseh the other half of that tribe within Jordan.
Mine head either,
1. Mine horns, wherewith I shall push mine enemies, according to Moses’ s prophecy of that tribe, Deu 33:17 . Or,
2. The keeper of mine head , as Achish spake 1Sa 28:2 . 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. See Gen 48:19 Deu 33:17 Psa 78:9 .
Judah is my lawgiver the chief seat of my throne and kingdom, and of the inferior thrones of judgment , Psa 112:5 ; the tribe to which the royal sceptre and lawgiver are appropriated by God’ s appointment, Gen 49:10 .
Poole: Psa 60:8 - Moab is my wash-pot // Over Edom // will I cast out my shoe // Philistia, triumph thou because of me Moab is my wash-pot in which I shall wash my feet. I shall bring them into the lowest degree of servitude, and make them contemptible and miserable. ...
Moab is my wash-pot in which I shall wash my feet. I shall bring them into the lowest degree of servitude, and make them contemptible and miserable. See 2Sa 8:2 .
Over Edom an old, and proud, and insolent, and cruel enemy of Israel,
will I cast out my shoe 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. Or, I will take possession of them ; which was done by treading upon their land. Or, I will tread upon their necks ; as they did in like case, Jos 10:24 . But these notions suit not with this phrase of casting or throwing the shoe.
Philistia, triumph thou because of me 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.
Poole: Psa 60:9 - Who will bring me? // Into the strong city // Into Edom Who will bring me? None can do it but God, as he declareth in the following verses.
Into the strong city i.e. the cities; the singular number for t...
Who will bring me? None can do it but God, as he declareth in the following verses.
Into the strong city 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.
Into Edom which was a high and rocky country, Oba 1:3 , fortified by nature as well as by art, and therefore not to be invaded and subdued without a Divine hand.
Poole: Psa 60:10 - -- To wit, in former times, but now hast graciously returned to us. He brings to his own and people’ s minds their former calamities, that they ma...
To wit, in former times, but now hast graciously returned to us. He brings to his own and people’ s minds their former calamities, that they may be more thankful for present mercies and deliverance.
Poole: Psa 60:11 - -- 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 littl...
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.
A prayer for the coming of the kingdom of Christ, which shall have no end.
Haydock: Psa 60:1 - Hymns Hymns. This denotes either the female musicians, or the instruments. (Calmet) ---
David, under persecution, (Ferrand) the captains, (Ven. Bede; Ca...
Hymns. This denotes either the female musicians, or the instruments. (Calmet) ---
David, under persecution, (Ferrand) the captains, (Ven. Bede; Calmet) or any one in the Church of Christ, (St. Augustine) may adopt this psalm, (Berthier) to thank God. (Worthington)
Haydock: Psa 60:3 - Earth // Rock Earth of Palestine, (Berthier) when David was at Mahanaim. (Ferrand) (2 Kings xvii. 22.) (Haydock) ---
The countries beyond the Euphrates may be ...
Earth of Palestine, (Berthier) when David was at Mahanaim. (Ferrand) (2 Kings xvii. 22.) (Haydock) ---
The countries beyond the Euphrates may be so styled, Psalm lxiv. 6. ---
Rock, by inspiring Cyrus to grant us liberty, (Calmet) or by sending Jesus Christ. (Eusebius) ---
The church is firmly established; and, in all places, serves God. (Worthington)
Haydock: Psa 60:5 - Tabernacle // Wings Tabernacle. The words for ever seem to confine this to heaven, as the Fathers explain them, though they may also allude to a temporal protection (...
Tabernacle. The words for ever seem to confine this to heaven, as the Fathers explain them, though they may also allude to a temporal protection (Berthier) in the temple. (Calmet) ---
Wings. Chaldean, "of thy deity." Chaldean, I will continue a member of thy Church here, and be happy for ever. (Menochius)
Haydock: Psa 60:6 - Inheritance Inheritance. David had both a temporal, and an eternal one in view. (Berthier) ---
The captives express their gratitude for their deliverance. (C...
Inheritance. David had both a temporal, and an eternal one in view. (Berthier) ---
The captives express their gratitude for their deliverance. (Calmet)
Haydock: Psa 60:7 - King King. They wish long life to the king, expecting that the predictions of the prophets insured to them temporal dominion. But when they saw Zorobab...
King. They wish long life to the king, expecting that the predictions of the prophets insured to them temporal dominion. But when they saw Zorobabel possess no such splendour, they were naturally taught to extend their thoughts to the Messias, of whom the Chaldeans and ancient Jews, as well as the Fathers, explain this passage. (Calmet) ---
Chaldean, "the days of the future world thou wilt add to the days of the king, the Messias. His years shall be like the generations of this world, and the generations of the world to come." Eternity is clearly meant. If David speaks of himself, and of his successors on the throne for many ages, he must be considered as a figure of Christ, who is also designated. (Berthier) ---
The Church will continue to the end, and be triumphant throughout eternity. (Worthington)
Haydock: Psa 60:8 - Search? Search? Who can comprehend what thou hast prepared for this king? He may allude to the promises made to David's family, (Psalm lxxxviii. 30, 38.; C...
Search? Who can comprehend what thou hast prepared for this king? He may allude to the promises made to David's family, (Psalm lxxxviii. 30, 38.; Calmet) which should reign for ever, by means of Christ. (Haydock) ---
Who can explain the mercy of God in redeeming us; and his fidelity in granting his promised rewards? (Worthington)
Haydock: Psa 60:9 - Day Day. A Levite speaks, having dedicated himself by vow to serve God continually in his temple, after his return from Babylon, (Calmet) or David expre...
Day. A Levite speaks, having dedicated himself by vow to serve God continually in his temple, after his return from Babylon, (Calmet) or David expresses his resolution to testify his gratitude, by sacrifice. (Haydock) ---
I will sing psalms, &c., in this life, and for ever. (Worthington)
Gill: Psa 60:1 - O God, thou hast cast us off // thou hast scattered us // thou hast been displeased // O turn thyself to us again O God, thou hast cast us off,.... What is said in this verse, and Psa 60:2, are by some applied to times past; to the distress of the people Israel by...
O God, thou hast cast us off,.... What is said in this verse, and Psa 60:2, are by some applied to times past; to the distress of the people Israel by their neighbours in the times of the judges; to their being smitten by the Philistines, in the times of Eli and Samuel; and to the victory they obtained over them, when Saul and his sons were slain; and to the civil wars between the house of Saul and David; but rather the whole belongs to future times, which David, by a prophetic spirit, was led to on the occasion of the victory obtained, when before this the nation had been in bad circumstances. This refers to the casting off of the Jews as a church and nation, when they had rejected the Messiah and killed him, persecuted his apostles, and despised his Gospel; of which see Rom 11:15;
thou hast scattered us; as they were by the Romans among the various nations of the world, and among whom they are dispersed to this day; or "thou hast broken us" k, as in Psa 80:12; not only the walls of their city were broken by the battering rams of the Romans, but their commonwealth, their civil state, were broke to pieces by them. Jarchi applies this to the Romans; his note is this;
"when Edom fell by his hand (David's), he foresaw, by the Holy Ghost, that the Romans would rule over Israel, and decree hard decrees concerning them;''
thou hast been displeased; not only with their immorality and profaneness, with their hypocrisy and insincerity, with their will worship and superstition, and the observance of the traditions of their elders; but also with their rejection of the Messiah, and contempt of his Gospel and ordinances;
O turn thyself to us again; which prayer will be made by them, when they shall become sensible of their sins, and of their state and condition, and shall turn unto the Lord; and when he will turn himself to them, and turn away iniquity from them, and all Israel shall be saved, Rom 11:25; or "thou wilt return unto us" l; who before were cast off, broken, and he was displeased with; or others to us.
Gill: Psa 60:2 - Thou hast made the earth to tremble; thou hast broken it // heal the breaches thereof; for it shaketh Thou hast made the earth to tremble; thou hast broken it,.... As is frequently done by an earthquake; which, whatever natural causes there may be of i...
Thou hast made the earth to tremble; thou hast broken it,.... As is frequently done by an earthquake; which, whatever natural causes there may be of it, is always to be ascribed to God. The ancient Heathens m were of opinion that all earthquakes were of God. This respects not the whole earth, but the land of Israel only; and so the Targum,
"thou hast moved the land of Israel, thou hast shaken and rent it;''
and it does not design a natural earthquake in it, but a figurative one; a shaking and rending of their civil and church state; see Heb 12:26;
heal the breaches thereof; for it shaketh; which will be done in the latter day, when they shall return into their own land, and be restored as at the beginning, Isa 30:30.
Gill: Psa 60:3 - Thou hast showed thy people hard things // thou hast made us to drink the wine of astonishment Thou hast showed thy people hard things,.... As to have their city and temple burial, multitudes of them slain, and the rest carried captive, and put ...
Thou hast showed thy people hard things,.... As to have their city and temple burial, multitudes of them slain, and the rest carried captive, and put into the hands of cruel lords and hard masters, and made a proverb, a taunt, and a curse, in all places; and all this done to a people that were the Lord's by profession, who called themselves so, though now a "loammi", Hos 1:9; and these were hard things to flesh and blood, yet no other than what they deserved;
thou hast made us to drink the wine of astonishment; or "of trembling" n, Isa 51:17; that is, to endure such troubles as made them tremble, and astonished and stupefied them; took away their senses, and made them unfit for anything, being smitten with madness, blindness, and astonishment of heart, as is threatened them, Deu 28:28; see Rom 11:7.
Gill: Psa 60:4 - Thou hast given a banner // to them that fear thee // that it may be displayed because of the truth // Selah Thou hast given a banner,.... The word נס is, by Jarchi, taken to signify "temptation" or "trial" o; and he interprets it of many troubles which the...
Thou hast given a banner,.... The word
to them that fear thee; who have the grace of fear put into their hearts; who fear the Lord and his goodness, and serve him with reverence and godly fear; who worship him both inwardly and outwardly, in spirit and in truth, whether among Jews or Gentiles, though the former may be chiefly intended; such as old Simeon, Anna the prophetess, and others, to whom Christ was made known; and especially the apostles of Christ, and those to whom their ministry became useful; whose business it was to display this banner, set up this ensign, and hold out this flag; as it follows:
that it may be displayed because of the truth; not because of the truth of Abraham, as the Targum; nor because of the truth, sincerity, and uprightness, of those that fear the Lord; but because of his own truth and faithfulness in the performance of his promises made concerning the displaying of this banner; or the sending of his son into the world, and the preaching of his Gospel in it; see Rom 15:8.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 60:5 - That thy beloved may be delivered // save with thy right hand // and hear me That thy beloved may be delivered,.... Some think that these words express the effect or end of the banner being displayed; but because of the word "S...
That thy beloved may be delivered,.... Some think that these words express the effect or end of the banner being displayed; but because of the word "Selah" at the end of Psa 60:4, which makes so full a stop; rather they are to be considered in construction with the following clause. By the Lord's "beloved" ones are meant, not so much the people of Israel, who were loved and chosen by the Lord above all people on the face of the earth, as the elect of God, both among Jews and Gentiles, who are the chosen of God, and precious, and are loved of him with a free, sovereign, everlasting, and unchangeable love: these are the beloved of Father, Son, and Spirit; who, falling into a state of condemnation and death in Adam, and being under the power of sin, and involved in the guilt and faith of it; and being fallen into the hands of many enemies, sin, Satan, and the world; stood in need of deliverance out of all this, which they could not work out of themselves, nor any creature for them; wherefore, that they might be delivered, the following request is made;
save with thy right hand; from sin, the cause of damnation; from the law, which threatens with condemnation and death; from Satan, that would devour and destroy; and from all their enemies; from wrath to come, from hell and the second death; or from going down to the pit of corruption. The persons for whom this petition is put up are not only David himself, but all the beloved ones; and these God has appointed unto salvation; Christ is the Saviour of them, and to them salvation is applied in due time by the Spirit, and in a little while they will be in the full possession of it: and this is wrought out by the "right hand" of the Lord; either by his mighty power, the saving strength of his right hand, who is mighty to save; or by his Son, the man of his right hand, made strong for himself, who able to save to the uttermost; and by whom God has determined to save, and does save all his people; or the words may be rendered, "save thy right hand, thy Benjamins" p who are as near and dear to thee as thy right hand, being his mystical self, to whom salvation is brought by him, Isa 63:1;
and hear me; in so doing, he suggests he would hear and answer him his prayers would be ended and accomplished; this being the sum of them, his own salvation, and the salvation of the Lord's beloved ones. The "Cetib", or writing of this clause, is, "hear us"; the "Keri", or reading of it, "hear me".
Gill: Psa 60:6 - God hath spoken in his holiness // I will rejoice // I will divide Shechem // and mete out the valley of Succoth God hath spoken in his holiness,.... Or "in his holy place" q; in heaven, the habitation of his holiness and of his glory; or "in the house of the san...
God hath spoken in his holiness,.... Or "in his holy place" q; in heaven, the habitation of his holiness and of his glory; or "in the house of the sanctuary", as the Targum: in the tabernacle, in the holy place by Urim and Thummim; and in the most holy place by his sacred oracle, from between the mercy seat: or "by his Holy Ones", as the Arabic version; by his holy prophets, Samuel and Nathan, by whom he spoke to David concerning the kingdom; and by his Holy Spirit dictating this psalm, and the rest unto him; and by his Son, his Holy One, by whom he has spoken in these last times unto his people, to which this psalm has reference: or it may be understood of the perfection of his holiness in which he has spoken, and by which he has swore; not only to David literally, concerning the extent of his dominion, the perpetuity and stability of it; but to David's son and antitype, the Messiah, concerning his seed, possession, and inheritance, Psa 89:19;
I will rejoice; at the holiness of the Lord, which is matter of joy to the saints, especially as the is displayed and glorified in salvation by Christ, Psa 97:12; and at what he said in his holiness to David, concerning his temporal kingdom, and the duration of it; because he knew that what he said he would perform; and at what was spoken to him by the Messiah, in council and covenant, concerning his seeing his seed, and prolonging his days; which was the joy set before him, which carried him through his sorrows and sufferings, Heb 12:2; wherefore he believed his kingdom should be enlarged, both among Jews and Gentiles, as follows;
I will divide Shechem; a city in Mount Ephraim, Jos 20:7; and so was in the hands of Ishbosheth the son of Saul; as the valley of Succoth, Gilead, Ephraim, and Manasseh, after mentioned, and all the tribes of Israel, were, but Judah, 2Sa 2:4; but, because of God's promise, David believed that they would be all in his possession; signified by dividing, as a land is divided for an inheritance when conquered, Jos 13:7; or this is said in allusion to the dividing of spoils in a conquered place; and so the Targum,
"I will divide the prey with the children of Joseph, that dwell in Shechem;''
and as Shechem was the same with Sychar, near to which our Lord met with the Samaritan woman, and converted her, and many others of that place, then might he be said to divide the spoils there, Joh 4:5;
and mete out the valley of Succoth; with a measuring line, so taking possession of it, 2Sa 8:2; Succoth was near to Shechem, Gen 33:17; and was in the tribe of Gad, and in a valley, Jos 13:27; there was a Succoth in the plain of Jordan, 1Ki 7:46; it signifies booths, tents, or tabernacles, and may mystically signify the churches of Christ, wherein he dwells and exercises his dominion.
Gill: Psa 60:7 - Gilead is mine // and Manasseh is mine; Ephraim also is the strength of mine head // Judah is my lawgiver Gilead is mine,.... This is particularly mentioned, because over this Abner made Ishbosheth king, 2Sa 2:9; and is the place to which the Jews shall b...
Gilead is mine,.... This is particularly mentioned, because over this Abner made Ishbosheth king, 2Sa 2:9; and is the place to which the Jews shall be brought in the latter day, when converted, Zec 10:10; It was a country that abounded with pastures fit for feeding cattle, Num 32:1, and may point out those green pastures where Christ makes his flocks to lie down and rest;
and Manasseh is mine; Ephraim also is the strength of mine head: these two were also under Saul's son when David first came to the throne, but afterwards became his, as was promised him, and he believed, 2Sa 2:9. And the concord and harmony of the people of God among themselves, and under David their Prince, the King Messiah, are signified and Ephraim being one in the hand of the by the ceasing of the envy of the one, and of the vexation of the other, Eze 37:19; Ephraim was more numerous and populous than Manasseh, and abounded with mighty men, which are the strength of a prince, and therefore called here the strength of his head;
Judah is my lawgiver; manifestly referring to Gen 49:10; which furnished out persons fit to be counsellors in enacting laws, and proper to be employed in the execution of them. The great Lawgiver is Christ himself, who came of this tribe, Isa 33:22; All this is expressive of dominion over the whole land of Judea, Ephraim, and Manasseh, with the places mentioned with them; the house of Joseph being, as Aben Ezra observes, in the north part of it, and Judah in the south. Next mention is made of the subjection of the Gentiles, and dominion over them.
Gill: Psa 60:8 - Moab is my washpot // over Edom will I cast out my shoe // Philistia, triumph thou because of me Moab is my washpot,.... To wash hands and feet in: and so the Syriac version, "and Moab the washing of my feet"; a vessel for low and mean service, a...
Moab is my washpot,.... To wash hands and feet in: and so the Syriac version, "and Moab the washing of my feet"; a vessel for low and mean service, and so denotes the servile subjection of the Moabites to David; see 2Sa 8:2; and as the words may be rendered, "the pot of my washing" r. Great numbers of the Moabites might be at this time servants to the Israelites, and to David and his court particularly; and might be employed, as the Gibeonites were, to be drawers of water, to fill their pots, in which they washed their hands and feet, and their bathing vessels, in which they bathed themselves: Aben Ezra explains it,
"I wilt wash their land as a pot;''
and so may not only signify the very great subjection of the Gentiles, even the chief among them, to Christ and his church, Isa 49:23; but as Moab was begotten and born in uncleanness, and his posterity an unclean generation, it may design the washing, cleansing, sanctifying, and justifying of the Gentiles in the name of Christ, and by his Spirit, 1Co 6:11;
over Edom will I cast out my shoe; as a token of possessing their land, Rth 4:7; so some; or of subduing them; putting the feet on which the shoe is upon the necks of them, Jos 10:24. So Kimchi interprets it,
"the treading of my foot;''
to which the Targum agrees, paraphrasing it thus;
"upon the joint of the neck of the mighty men of Edom I have cast my shoe.''
It may allude to a custom s in confirming a bargain, or taking possession, to pluck off the shoe in token of it,
Philistia, triumph thou because of me: some take this to be an ironic expression, like that in Ecc 11:9; so R. Moses in Aben Ezra, and also Kimchi. Triumph now as thou usedst to do, or if thou canst: but rather they are seriously spoken, seeing they had reason to rejoice and be glad, because they had changed hands and masters for the better, being subject to David, 2Sa 8:1, with this compare Psa 108:9, and may very well be applied to the Gentiles, subdued and conquered by Christ, who triumph in him; and because delivered out of the hands of sin, Satan, and the world, through his victorious arms.
Gill: Psa 60:9 - Who will bring me into the strong city // who will lead me into Edom Who will bring me into the strong city?.... Which some understand of Rabbah of the Ammonites, which Joab besieged, and sent to David to come and take...
Who will bring me into the strong city?.... Which some understand of Rabbah of the Ammonites, which Joab besieged, and sent to David to come and take it in person, 2Sa 12:26. The Targum interprets it of Tyre, which was a strong fortified city, Eze 26:4. It rather seems to be the same with Edom, or the metropolis of the Edomites; since it follows:
who will lead me into Edom? which was situated in the clefts of the rock, and on the height of the hill, Jer 49:16; but is mystically to be understood of the city of Rome, the great and mighty city, as it is often called in the book of the Revelation, Rev 11:8; whose destruction is certain, being predicted; and after which there have been desires raised in the hearts of God's people in all ages; and particularly just before the time God will put it into the hearts of the kings of the earth to burn it with fire; who are here represented by David, as desirous of entering into it in triumph to destroy it, Rev 17:16.
Gill: Psa 60:10 - Wilt not thou, O God // which hadst cast us off // and thou, O God, which didst not go forth with our armies Wilt not thou, O God?.... This is an answer to the question, and is made by putting another, which tacitly contains in it an affirmation that God wou...
Wilt not thou, O God?.... This is an answer to the question, and is made by putting another, which tacitly contains in it an affirmation that God would do it. He has foretold the destruction of the Romish antichrist; he has said it shall be: he is faithful to his purposes, predictions, and promises; he is able to effect it; strong is the Lord that judgeth Babylon, Rev 18:10; He will put it into the hearts of the kings of the earth to hate her; he will encourage them to reward her double; he will give her blood to drink, because she is worthy; her destruction will be according to his righteous judgment, and will be irretrievable; he will call upon all his people to rejoice at it, whose shoutings on this occasion will be like those of persons that enter into a conquered city in triumph;
which hadst cast us off; who seemed in former times to have cast off his people, when they were killed all the day long; accounted as sheep for the slaughter; were slain in great numbers in the Low Countries; burnt here in England; massacred in France and Ireland: especially God seemed to have cast off his people, and to have had no regard to his interest, when antichrist so prevailed, that all the world wondered after the beast;
and thou, O God, which didst not go forth with our armies: but suffered the antichristian beast to make war with the saints, and to overcome and kill them; and which was the case in many pitched battles with the Waldenses and Albigenses before the Reformation, and with the Protestants in Germany since. But this will not be always the case; he whose name is the Word of God, the King of kings, and Lord of lords, will fight with the antichristian powers, and overcome them, and make his people more than conquerors over them; and his having formerly seemed to have cast them off, and not going forth with their armies, will serve as a foil to set off the glorious and complete victory that will at last be obtained.
Gill: Psa 60:11 - Give us help from trouble // for vain is the help of man Give us help from trouble,.... To have trouble is the common lot of all men, but especially of the people of God. They have some troubles which others...
Give us help from trouble,.... To have trouble is the common lot of all men, but especially of the people of God. They have some troubles which others have not, arising from indwelling sin, Satan's temptations, and the hidings of God's face; and as for outward troubles, they have generally the greatest share of them, which are certain to them by the appointment of God, and the legacy of Christ; though they are needful and for their good, and lie in their way to heaven. But perhaps here is particularly meant the time of trouble, which will be a little before the destruction of antichrist; which will be great, and none like it; will be the time of Jacob's trouble, though he shall be saved out of it, Jer 30:7. This will be the time of the slaying of the witnesses, the hour of temptation, that will try the inhabitants of the Christian world; and when the saints, as they do in all their times of trouble, will seek to the Lord for help, in whom it is, and who has promised it, and gives it seasonably, and which is owing wholly to his own grace and goodness; and therefore it is asked that he would "give" it;
for vain is the help of man: or "the salvation of man" w; man himself is a vain thing; vanity itself, yea, lighter than vanity; even man at his best state, and the greatest among men; and therefore it is a vain thing to expect help and salvation from men, for indeed there is none in them; only in the Lord God is the salvation of his people, both temporal and spiritual.
Gill: Psa 60:12 - Through God we shall do valiantly // for he it is that shall tread down our enemies Through God we shall do valiantly,.... Or, "through the Word of the Lord", as the Targum; Christ, whose name is the Word of God, appearing at the head...
Through God we shall do valiantly,.... Or, "through the Word of the Lord", as the Targum; Christ, whose name is the Word of God, appearing at the head of his armies, in a vesture dipped in blood, and with a sharp sword proceeding out of his mouth, will inspire his people to fight valiantly under him; and who, in his name and strength, will get the victory over all their enemies, the beast, false prophets, and kings of the earth, and all under them; see Rev 19:11;
for he it is that shall tread down our enemies; as mire in the street, or as grapes in a winepress; even kings, captains, mighty men, and all the antichristian nations and states; the beast, false prophet, and Satan himself, Rev 19:15; and so there will be an end of all the enemies of Christ and his people; after which they will spend an endless eternity together, in joy, peace, and pleasure. The victory is wholly ascribed to God the Word; it is not they that shall do valiantly, that shall tread down their enemies; but he by whom they shall do valiantly shall do it; even the mighty