Psalms · Chapter 60

Verse 1. 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,” Psalm 60:2.

Verse 1. O God, thou hast cast us off — So highly had our sins provoked thy divine majesty, that thou didst reject or forsake us, so as to withdraw thy gracious and powerful presence from us, and no longer to go forth with our armies. Thus the Psalm begins with a melancholy memorial of the many disgraces and disappointments with which God had, for some years past, chastised the people. For, during the reign of Saul, especially in the latter part 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 very vexatious to them. Thou hast scattered us — Hebrew, wntxrp, peratztanu, thou hast broken us; partly by that dreadful overthrow by the Philistines, 1 Samuel 31., and partly by the civil war in our own country between Judah and Israel. Thou hast been displeased — And thy displeasure, caused by our sins, has been the source of all our sufferings. Whatever our trouble may be, and whoever may be the instruments of it, we must own the righteous hand of God in it. O turn thyself to us again — Be at peace with us; smile upon and take part with us, and we shall again have prosperity.

Verse 1. Oh God thou hast cast us off; or interrogatively, Why hast thou cast us off? At this juncture all the surrounding nations, named here, in the eighty third psalm, and in 2 Samuel 8., seem at once to rise up against David, being alarmed at his military fame and prosperity.

Verses 1-3 are a bitter complaint at the withdrawal of God, and the terrible shock that had been given to the national cause. Verses 4-7 are a hopeful assurance of God’s favour, grounded on a former oracle respecting the unity of the tribes and the sovereignty of Judah. Verse 8 is a contemptuous figure expressive of the subjugation of Israel’s enemies. Verses 9-12 are an ardent anticipation of a speedy and triumphant completion of the war. TITLE: Upon Shushan-eduth—Commonly translated, Upon the lily of the testimony. The plural, shoshanim, occurs in the titles of Psalm 45, 69, and

80. But why “shushan” is called lily is not known. Jebb, after Schleusner, translates hexachord, or harp of six strings, and supposes it was called the hexachord of testimony, because its music was first performed before the ark of the testimony at Jerusalem. Others (as Gesenius, De Wette) think the name denotes a lily-shaped instrument, as a trumpet, or perhaps a well known song, after the measure and numbers of which this was to be sung. Furst thinks “Shushan” might be the name of a musical choir whose leader was of that name, and “Eduth” the name of the city where he dwelt, Adithaim, Joshua 15:36. But keeping to the ordinary meaning of the words, the translation first given seems the proper one, and “shushan-eduth,” or “shushanim-eduth,” most naturally denotes either the instrument or the musical mode of performance. Michtam of David—See on title of Psalm 16. To teach—Delitzsch thinks we must take le-lammed, to teach, according to 2 Samuel 1:18, where David “bade them teach the children of Judah the use of the bow,” in honour of Jonathan. That is, in connexion with this mode of music, (the shushanim-eduth,) they were to practise the military use of the bow. It is “a song at the practice of arms:” and certainly Psalm lx is a most martial song. Aram-naharaira— “Aram” is the Hebrew word for Syria, and “na-haraim” means the two rivers. Syria of the two rivers is the same as Mesopotamia, situated between the rivers Euphrates and Tigris. Aram-zobah—That part of Syria lying north and northeast of Damascus between the Euphrates and the Orontes. Valley of salt—A desert valley, the lower section of the Ghor, south of the Dead Sea, about ten miles wide. Joab and Amaziah both fought decisive battles against the Edomites in this valley. 2 Samuel 12:13; 2 Chronicles 25:11. Joab returned, and smote—See introductory note.

1. Thou hast cast us off—The first three verses are a complaint but feebly relieved by prayer. Sorrow, disappointment, and astonishment prevail. Faith seems staggered. Compare Psalm 44:9-26. The resemblance of verse 1 to Psalm 44:9, shows that the latter is borrowed from the former. Thou hast scattered us—Thou hast broken us down. The word denotes a forcible breaking down, or breaking through; a rending of what was trusted in as safe and firm. Hence they were totally baffled and humbled. The language throughout is highly impassioned.

V. 2. Tremble-A poetical expression, signifying great changes among the people.

Verses 2, 3. Thou hast made the earth to tremble — A poetical expression, signifying great and dreadful changes among the people. Heal the breaches thereof — Reconcile all those differences which our civil wars have made among us. Thou hast showed thy people hard things — Thou hast made us feel what it is to offend thee, by inflicting grievous punishments upon us; thou hast made us drink the wine of astonishment — Thou hast fulfilled the words of thy servant Moses, Deuteronomy 28:34, for we have been like men bereft of the use of their reason by some intoxicating portion, and have madly destroyed one another.

Ver. 2. Thou hast made the earth to tremble, hast shaken all the surrounding nations that entered into a league against thy people; a figure of ancient speech designating the convulsions of war.

2. Earth to tremble… broken… breaches… shaketh—Fearful words, descriptive of an earthquake, to which the army and nation, tottering, reeling, breaking, under the shock of disastrous war, are now compared.

V. 3. To drink-Thou hast filled us with no less honor, than men intoxicated with strong drink.

Verse 3. 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 Psalm 85:1-3 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 Psalm 85:1-3, 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.

Verses 2, 3. Thou hast made the earth to tremble — A poetical expression, signifying great and dreadful changes among the people. Heal the breaches thereof — Reconcile all those differences which our civil wars have made among us. Thou hast showed thy people hard things — Thou hast made us feel what it is to offend thee, by inflicting grievous punishments upon us; thou hast made us drink the wine of astonishment — Thou hast fulfilled the words of thy servant Moses, Deuteronomy 28:34, for we have been like men bereft of the use of their reason by some intoxicating portion, and have madly destroyed one another.

Ver. 3. Thou hast made us to drink the wine of astonishment. From this phrase, and from the opening of the psalm, it would appear that the rebels had obtained the first victory, See on 2 Samuel 8.

3. Wine of astonishment—Literally, wine of reeling, or drunkenness, called the “cup of trembling,” Isaiah 51:17, 22. This unexpected judgment had deprived them of strength, as one who reeled and staggered from intoxication.

V. 4. A banner-Which is a sign and instrument,

1. Of union. This people who were lately divided, thou hast united under one banner, under my government:

2. 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.

Verse 4. Thou hast given a banner] sn nes, a sign, something that was capable of being fixed on a pole.

That it may be displayed] sswnthl lehithnoses, that it may be unfurled.

Because of the truth.] cvq ynpm 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, (Psalm 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 favoured 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 favour, 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 favour 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. See Clarke “Psalm 60:12”.

Verses 4, 5. Thou hast given a banner, &c. — But now thou hast granted the desires of those that devoutly worship and serve thee, and given an ensign to which all the tribes may repair. David, says Dr. Delaney, was the only centre of union which that people ever had, and God now made him their captain and ruler to manifest the truth of those promises which had been made to him long before. But the banner here is not only to be considered as a sign and instrument of their union, intimating that they, who were lately divided under several banners, should now be gathered together and united under one; but also of battle and war. As if he had said, Thou hast given us an army and power to oppose our enemies: we have our banner to set against theirs. Though the Philistines and other nations have long been too hard for us, by reason of our divisions, yet now thou hast united us under one government, that the people may unanimously fight against their enemies. To them that fear thee — Or, for, or on behalf of, them that fear thee; an emphatical passage, implying that God gave this great blessing to the people of Israel for the sake of those few sincere Israelites, who were among them. That it may be displayed because of the truth — Not for any merit of ours, but to show thy faithfulness in making good thy promises. That thy beloved may be delivered, &c. — That by thy mighty power accompanying my arms, I may be an instrument of delivering thy beloved people from those that have oppressed them; save with thy right hand — With thine own power: and with such instruments as thou art pleased to make use of. Observe, reader, they 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, for God’s own right hand shall save them.

4. Banner—The Hebrew word sn, (nes,) which occurs only here in the psalms, denotes the military signal which was attached to a long pole and set upon conspicuous places, as city walls or high hills, as a war-signal to rally the people to arms; see Isaiah 5:26; 18:3; Jeremiah 4:6, 21; 51:12, 27. It differs from lgd, (degel,) the military standard for each of the four divisions of the twelve tribes, Numbers 2; and from twa, (oth,) the ensign for a single tribe. Numbers 2:2. Isaiah repeatedly uses it as a signal for assembling the exiles for their return to Jerusalem. Isaiah 11:10, 12; 69:22; 62:10, 11. In the text it may mean a military signal for a war muster, as the root verb dagal is used, Psalm 20:5; or a token of victory and protection, which would be exactly the oriental proverbial sense, as, Song of Solomon 2:4, “his banner, (degel,) over me was love.” Displayed—It is better to follow our English version, and take sswnth, (hithnoses,) as a peculiar conjugation (Hithpoel) of ssn, (nasas,) to elevate, lift up. It cannot be derived from swn, (noos,) to flee, and make sense or agree with the context, for this second strophe, verses 4-8, opening with the triumphal strain, “Thou hast given a banner,” etc., is one of hope, victory, and exultation, not of retreat and dismay. There is here a total change in the tone and spirit of the psalm from the complaint, verses 1-3. Because of the truth—The Septuagint (followed by the Vulgate and Syriac, with some modern critics) reads: “Thou hast given a token to them that fear thee, to flee from before the bow.” But this takes tvq, (kohshet,) truth, the same as tvq, (kehsheth,) bow, which requires an exchange of the final radicals, with a new vowel pointing. This, however, is not necessary. The word, as it stands in the text, has its ground form in Proverbs 22:21, where it means truth, as also its corresponding Chaldee, (cwvq,) Daniel 2:47; 4:27, with the same meaning. This also requires that ynpm, (mipnee,) literally from the face of, before, be understood as indicating the reason or motive in the sense of because of, in consideration of, as in Deuteronomy 28:20; Nehemiah 4:9; 5:15; and in twelve other places. This makes Zechariah 9:16, a parallel passage. It also makes sense, which the other does not; for the idea of giving a banner that they might fly before the archers is absurd. By this interpretation, which is simply that of the English text, the spirit of the context is preserved, as already noticed; by the other, it is completely destroyed. “Truth,” here, must be understood in the sense of fidelity to the purpose and covenant of God to David touching his kingdom, which the allied nations had conspired to overthrow.

V. 5. Beloved-Thy beloved people.

Verses 4, 5. Thou hast given a banner, &c. — But now thou hast granted the desires of those that devoutly worship and serve thee, and given an ensign to which all the tribes may repair. David, says Dr. Delaney, was the only centre of union which that people ever had, and God now made him their captain and ruler to manifest the truth of those promises which had been made to him long before. But the banner here is not only to be considered as a sign and instrument of their union, intimating that they, who were lately divided under several banners, should now be gathered together and united under one; but also of battle and war. As if he had said, Thou hast given us an army and power to oppose our enemies: we have our banner to set against theirs. Though the Philistines and other nations have long been too hard for us, by reason of our divisions, yet now thou hast united us under one government, that the people may unanimously fight against their enemies. To them that fear thee — Or, for, or on behalf of, them that fear thee; an emphatical passage, implying that God gave this great blessing to the people of Israel for the sake of those few sincere Israelites, who were among them. That it may be displayed because of the truth — Not for any merit of ours, but to show thy faithfulness in making good thy promises. That thy beloved may be delivered, &c. — That by thy mighty power accompanying my arms, I may be an instrument of delivering thy beloved people from those that have oppressed them; save with thy right hand — With thine own power: and with such instruments as thou art pleased to make use of. Observe, reader, they 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, for God’s own right hand shall save them.

5. Thy beloved—The same word, radically, as Jedediah, the beloved of Jehovah, a title of endearment given to Benjamin and to Solomon. Deuteronomy 33:12; 2 Samuel 12:25. See Psalm 108:6. Right hand—As the emblem of most excellent strength, fidelity, and honour.

V. 6. 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.

Verse 6. 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.

Verse 6. God hath spoken, &c. — Having prayed that God would hear and save him, he now intimates that God had done it already, had prevented his prayers, and had spoken to him, and of him, about the establishing of his throne; in his holiness — Or, rather, by his holiness, as this very expression, wvdqb, bekodsho, is rendered, Psalm 89:35. Which carries the form of an oath, and implies, that God did not simply speak, but swore by his holiness, as is there expressed. I will rejoice — Therefore I will turn my prayers into praises, for what God has already done; and, as I am assured, will further do on my behalf. I will divide Shechem — Namely, as a portion or inheritance, as hqlja, achallekah, properly signifies. I will exercise dominion over, and distribute it to be possessed as I see good. Shechem was a place within Jordan in mount Ephraim. And mete out the valley of Succoth — A place without Jordan. He mentions Shechem and Succoth for all the land of Canaan within and without Jordan, which, having been formerly divided between him and Ish-bosheth, was now entirely in his possession. Some, however, think that the expression is proverbial, and only means, I will 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.

6. God… spoken—Hitherto David has spoken, figuratively, of a “banner displayed on account of the truth;” now, he speaks plainly of the divine oracle as the ground of his faith. “God hath spoken;” an allusion to Jacob’s prophecy, Genesis 49:10; Samuel’s message, 1 Samuel 16:13; and to Nathan’s, 2 Samuel 7:4-17. Delitzsch says, it is possible, also, that at this moment “David received an oracle from the high priest by means of the Urim and Thummim which assured him of the unity of his kingdom and the sovereignty over the bordering nations.” Shechem… Succoth—The former an open plain west of Jordan, and the latter a valley east of Jordan in the tribe of Gad, which has not been well identified by modern discovery, but was probably about the latitude of Shechem. These are alluded to as patriarchal stations when Jacob, on his return from “Padan Aram,” was searching a central location for the settlement of the Hebrew family, and are here used poetically for the total promised territory east and west of Jordan. Compare Genesis 33:17, 18; Joshua 13:27; Judges 8:4, 5. The dividing and meting out simply indicate absolute title and sovereignty. Numbers 26:55, 56; 2 Samuel 8:2.

V. 7. 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, Psalm 122:5.

Verse 7. 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.

Verse 7. Gilead is mine — All the land beyond Jordan, which was possessed by Reuben and Gad, and half of the tribe of Manasseh. And Manasseh is mine — The other half of that tribe within Jordan. Ephraim is the strength, &c. — 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. Judah is my lawgiver — The chief seat of my throne and kingdom, and of the inferior throne of judgment, Psalm 122:5. The tribe to which the royal sceptre and lawgiver were appropriated by divine appointment, Genesis 49:10. Thus he exultingly surveys his strength, Gilead and Manasseh comprehending the whole country beyond Jordan, as did Ephraim and Judah that on this side of it.

7. Gilead is mine, and Manasseh is mine—As Shechem and Succoth, verse 6, geographically represented the total territory of Israel, so Gilead and Manasseh (east) are only a more literal and minute repetition of the same idea, politically considered, of the territory east of Jordan, while Ephraim and Judah represented the west. Ephraim… is the strength of mine head—My helmet, the defensive armour for the head, denoting how vital a part of the nation’s defence Ephraim was. Moses compared Ephraim and Manasseh to the strength of the neck and horns of the buffalo. Deuteronomy 33:17. Judah is my lawgiver—A direct allusion to the blessing of Jacob, Genesis 49:10. Thus far David describes the continued unity and integrity of his kingdom, which his recent disasters had threatened, but which faith in the oracle of God had now reassured Ephraim and Manasseh were the jealous and disappointed tribes. See note on Psalm 78. Saul’s son had already sought to dismember the kingdom by their means. 2 Samuel 2:8-11; 3:2. The moment David’s career of victory was checked he feared the loss of his foreign conquests, followed by the revival of the old internal feuds. Faith has already triumphed over the latter, and he now proceeds to express his exultation over the bordering nations.

V. 8. 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.

Verse 8. 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.”

Verse 8. Moab is my wash-pot — The wash-pot being a mean article of household stuff, for the use of the feet, (as the Syriac interprets it,) the lowest part of the body, it is a fit title for the Moabites, whom David intended to bring into the lowest degree of servitude, and to render contemptible, 2 Samuel 8:2. Over Edom — An old, proud, insolent, and cruel enemy of Israel; will I cast my shoe — I will use them like slaves. I will, as it were, trample upon them; a proverbial expression. Philistia, triumph thou because of me — Or, over me, as in former years thou didst use to triumph and insult over the poor Israelites. It is an ironical expression, signifying that her triumphs were to come to an end. Bishop Patrick gives a different interpretation to this clause, thus: “The Philistines likewise, whom I have begun to smite, shall add to my triumphs, and be forced to meet me as their conquering Lord.”

8. Washpot—A vessel for common washing, as distinct from a seething pot, or a sacred vessel. Some suppose it the same as Herodotus mentions as (book ii, c. 172) used for “spitting and washing feet.” The term is expressive of great contempt and degradation. Cast out my shoe—Rather, cast upon, or cast at, my shoe. The throwing the shoe at one, or striking him with it, was a sign of servile submission and contempt. The language is highly oriental, and must be explained in conformity with the usages and proverbialisms of the country. Wetzstein, however, thinks the most natural interpretation to be, “Moab is the vessel in which I wash my face and hands clean; that is, the country and people in which I acquire to myself (by its conquest) splendour and renown, and Edom I degrade to the place whither I throw my cast-off shoes; that is, I cause Edom to endure the most humiliating treatment, that of a helot” or slave. But the history of 2 Samuel 8:2, suggests a degradation of Moab not less than that of Edom. The figure is not to be compared with Ruth 4:7, which was a civil transaction denoting legal transfer. Philistia, triumph… because of me— Not an irony. The word for “triumph” means simply to cry aloud, but whether for victory or from alarm and distress the connexion must determine. In Hiphil it is used in both senses. For distress, the wail of the captive, see Judges 7:21; Isaiah 15:4; Micah 4:9. “The Hithpael may also be used of a loud outcry of violence.”—Delitzsch. Translate: Philistia, wail [as a captive] because of me. The preposition admits this sense, and the connexion and history require it. See note on Psalm 108:9.

V. 9. 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, Obadiah 1-3, fortified by nature, as well as by art, and therefore not to be subdued without a Divine hand.

Verse 9. 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 Phœnicia; 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?

Verses 9, 10. Who will bring me into the strong city, &c. — As if he had said, These are difficult things indeed; and I may well ask, when I consider how potent these nations are, By what power shall I enter that strongly fenced city? (or, cities rather, the singular number being put for the plural.) Who is it that will conduct me into Idumea, and make me master of it? None can do it but God. Having beaten his enemies out of the field, he desires God’s assistance to take their strong holds, and so secure himself from further attempts. Edom was a high and rocky country, Obadiah verse 3, fortified by nature, as well as by art, and therefore not to be subdued without a divine hand. Wilt not thou, &c., who didst not go out with our armies — Namely, in former times; but now hast graciously returned to us. He brings to his own mind, and to the minds of the people, their former calamities, that they might be more thankful for present mercies and deliverances.

9. Strong city—That is, Selah, the rock, afterwards called Petra, the capital of Edom. It was situated in the eastern mountains of the Arabah, about fifty miles south, bearing east, from the Dead Sea, and about seventy miles from the head of the Gulf of Akaba. It was captured by David and by Amaziah. In 2 Kings 14:7, and Isaiah 16:1, it is translated “Selah” in our English Bible, and in 2 Chronicles 25:12, “the Rock.” Three hundred years before Christ it became the great transit point of commerce between the East and the West across the Arabian Desert, and was renowned for its wealth and strength. Who will bring me into the strong city—Selah was situated in a hollow of the mountains, two thousand feet above the Arabah valley, surrounded east and west by high cliffs, with no military roads on the west, and approached on the east by caravans only through a narrow, though famous, ravine, the Sik. It was deemed impregnable. Who will lead me—Who has led me unto Edom? The change of tense, in the Hebrew, would more naturally explain itself by remembering God had directed the army of Israel to the border of Edom by an oracle from the priest; and the interrogatory form, on which the prayer and faith of David are founded, is suitable to an unfinished act. They now stood in the border of Edom, checked and baffled, but hopeful. The strong city, the key to the whole kingdom, lies beyond them, and the argument of the prayer is, that as God had already led them into Edom, so he would bring them into the capital or strong city. See more in introductory note to Psalm 108.

V. 10. Hadst cut off-But now hast graciously returned to us.

Verse 10. 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.

Verses 9, 10. Who will bring me into the strong city, &c. — As if he had said, These are difficult things indeed; and I may well ask, when I consider how potent these nations are, By what power shall I enter that strongly fenced city? (or, cities rather, the singular number being put for the plural.) Who is it that will conduct me into Idumea, and make me master of it? None can do it but God. Having beaten his enemies out of the field, he desires God’s assistance to take their strong holds, and so secure himself from further attempts. Edom was a high and rocky country, Obadiah verse 3, fortified by nature, as well as by art, and therefore not to be subdued without a divine hand. Wilt not thou, &c., who didst not go out with our armies — Namely, in former times; but now hast graciously returned to us. He brings to his own mind, and to the minds of the people, their former calamities, that they might be more thankful for present mercies and deliverances.

10. Hadst cast us off—See ver. 1.

Verse 11. 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.

Verses 11, 12. Give us help from trouble — Do not frustrate these hopes, but afford us thy help against the Syrians also 2 Samuel 8:5, who now distress us; for vain is the help of man — No human force is able to deliver us; nor have we any confidence in it, but in thee alone. Observe well, reader, then only are we 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. Through God we shall do valiantly — Through his help we shall behave ourselves courageously, and do valiant acts; for he it is that shall tread down our enemies — And not we ourselves. Though we do ever so valiantly, the success must be attributed entirely to him. All our victories, as well as our valour, are from him, and therefore at his feet all our crowns must be laid. Observe again, reader, as it is only through God, and by the influence of his grace, that we can, at any time, do valiantly; as it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with true courage and resolution; so confidence in him is the best principle, and chief means of this courage and fortitude. But we must remember this confidence must be so far from superseding, that it must encourage and quicken our endeavours in the way of duty. For though it is God that performeth all things for us, and worketh in us to will and to do, yet we must be workers together with him.

Verse 12. 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. Hanoviæ, 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 vitæ in summitatem tecti domus præcelsæ 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 cæde 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 pecuniæ, aut humana pietate pepercerunt. Puellas vero, mulieres, matronas nobiles, et fætas cum puellis tenellis detruncabant, aut lapidibus obruebant, in nullis aliquam considerantes ætatem. E contra, puellæ, mulieres, matronæ, metu momentaneæ mortis angustiatæ et horrore gravissimæ necis concussæ Christianos in jugulum utriusque sexus debacchantes ac sævientes, medios pro liberanda vita amplexabantur, quædam 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 misericordiæ signa fiebant: nam Christiani sic neci totum laxaverunt animum, ut non lugens masculus aut fæmina, nedum infans unius anni vivens, manum percussoris evaderet. Unde plateæ totius civitatis Jerusalem corporibus extinctis virorum et mulierum, lacerisque membris infantium, adeo stratæ et opertæ fuisse referuntur, ut non solum in vicis, soliis et palatiis, sed etiam in locis desertæ 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.

Verses 11, 12. Give us help from trouble — Do not frustrate these hopes, but afford us thy help against the Syrians also 2 Samuel 8:5, who now distress us; for vain is the help of man — No human force is able to deliver us; nor have we any confidence in it, but in thee alone. Observe well, reader, then only are we 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. Through God we shall do valiantly — Through his help we shall behave ourselves courageously, and do valiant acts; for he it is that shall tread down our enemies — And not we ourselves. Though we do ever so valiantly, the success must be attributed entirely to him. All our victories, as well as our valour, are from him, and therefore at his feet all our crowns must be laid. Observe again, reader, as it is only through God, and by the influence of his grace, that we can, at any time, do valiantly; as it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with true courage and resolution; so confidence in him is the best principle, and chief means of this courage and fortitude. But we must remember this confidence must be so far from superseding, that it must encourage and quicken our endeavours in the way of duty. For though it is God that performeth all things for us, and worketh in us to will and to do, yet we must be workers together with him.

12. Do valiantly—Be victorious. Notwithstanding the severe rebuff through the divine displeasure, their trust and help are alone in God, and this is the moral lesson of the psalm.