Psa 60:4-8 | TDavid | STEP | EXPOSITION Verse 4 . Here the strain takes a turn. The Lord has called back to himself his servants, and commissioned them for his service, presenting them with a standard to be used in his wars. Thou hast given a banner to them that fear thee. Their afflictions had led them to exhibit holy fear, and then being fitted for the Lord's favour, he gave them an ensign, which would be both a rallying point for their hosts, a proof that he had sent them to fight, and a guarantee of victory. The bravest men are usually intrusted with the banner, and it is certain that those who fear God must have less fear of man than any others. The Lord has given us the standard of the gospel, let us live to uphold it, and if needful die to defend it. Our right to contend for God, and our reason for expecting success, are found in the fact that the faith has been once committed to the saints, and that by the Lord himself. That it may be displayed because of the truth. Banners are for the breeze, the sun, the battle. Israel might well come forth boldly, for a sacred standard was borne aloft before them. To publish the gospel is a sacred duty, to be ashamed of it a deadly sin. The truth of God was involved in the triumph of David's armies, he had promised them victory; and so in the proclamation of the gospel we need feel no hesitancy, for as surely as God is true he will give success to his own word. For the truth's sake, and because the true God is on our side, let us in these modern days of warfare emulate the warriors of Israel, and unfurl our banners to the breeze with confident joy. Dark signs of present or coming ill must not dishearten us; if the Lord had meant to destroy us he would not have given us the gospel; the very fact that he has revealed himself in Christ Jesus involves the certainty of victory. Magna est veritas et praevalebit. Hard things thou hast upon us laid, And made us drink most bitter wine; But still thy banner we have displayed, And borne aloft thy truth divine. Our courage fails not, though the night No earthly lamp avails to break, For thou wilt soon arise in might, And of our captors captives make. Selah. There is so much in the fact of a banner being given to the hosts of Israel, so much of hope, of duty, of comfort, that a pause is fitly introduced. The sense justifies it, and the more joyful strain of the music necessitates it. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 4 . Thou hast given a banner to them that fear thee . Perhaps the delivery of a banner was anciently esteemed an obligation to protect, and that the psalmist might consider it in this light, when, upon a victory over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, Thou hast shewed thy people hard things, etc. Thou hast given a banner to them that fear thee. Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thomas Harmer (1715-1788), in "Observations on Divers Passages of Scripture." Verse 4 . Thou hast given a banner , etc. Thou hast given us by the recent victory, after our prostrate condition, a banner of triumph to lift up (so the Hebrew), because of thy faithfulness to thy promise. Truth here answers to God's holiness ( Psalms 60:6 ). So long as soldiers see their banner uplifted, they flock round it with confidence. But when it is prostrate their spirits and hopes fall. The banner is a pledge of safety, and a rallying point to those who fight under it. A. R. Faussett. Verse 4 . Thou hast given a banner , etc. The psalmist compares the salvation which the Lord bestows upon his people to a highly excellent banner, which serves as a signal, to one lying prostrate in his misery, to rise up, with an allusion perhaps to Numbers 21:8 . "And the Lord said to Moses, Make thee a serpent, and set it upon a standard pole; and it happened that every one who was bitten, and looked at it, lived." At any rate, that passage in which the serpent is a symbol of the healing power of God, may serve to illustrate the passage before us. Compare heal its breaches. E. W. Hengstenberg. Verse 4 . A banner , which is a sign or instrument: -- 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. Of battle. Thou hast given us an army and power to oppose our enemies. We had our banner to set against theirs. Of triumph. We have not lost our banner but gained theirs, and brought it away in triumph. Compare Psalms 20:5 . Matthew Poole. HINTS FOR PASTORS AND LAYPERSONS Verse 4 . The banner of the gospel. Why a banner? A rallying point, meant to fight under, etc. By whom given. Thou. To whom. To them that fear thee. What is to be done with it. To be displayed. For what cause. Because of the truth. Truth promotes truth.

Psalms 60:4-8

EXPOSITION Verse 4 . Here the strain takes a turn. The Lord has called back to himself his servants, and commissioned them for his service, presenting them with a standard to be used in his wars. Thou hast given a banner to them that fear thee. Their afflictions had led them to exhibit holy fear, and then being fitted for the Lord's favour, he gave them an ensign, which would be both a rallying point for their hosts, a proof that he had sent them to fight, and a guarantee of victory. The bravest men are usually intrusted with the banner, and it is certain that those who fear God must have less fear of man than any others. The Lord has given us the standard of the gospel, let us live to uphold it, and if needful die to defend it. Our right to contend for God, and our reason for expecting success, are found in the fact that the faith has been once committed to the saints, and that by the Lord himself. That it may be displayed because of the truth. Banners are for the breeze, the sun, the battle. Israel might well come forth boldly, for a sacred standard was borne aloft before them. To publish the gospel is a sacred duty, to be ashamed of it a deadly sin. The truth of God was involved in the triumph of David's armies, he had promised them victory; and so in the proclamation of the gospel we need feel no hesitancy, for as surely as God is true he will give success to his own word. For the truth's sake, and because the true God is on our side, let us in these modern days of warfare emulate the warriors of Israel, and unfurl our banners to the breeze with confident joy. Dark signs of present or coming ill must not dishearten us; if the Lord had meant to destroy us he would not have given us the gospel; the very fact that he has revealed himself in Christ Jesus involves the certainty of victory. Magna est veritas et praevalebit. Hard things thou hast upon us laid, And made us drink most bitter wine; But still thy banner we have displayed, And borne aloft thy truth divine. Our courage fails not, though the night No earthly lamp avails to break, For thou wilt soon arise in might, And of our captors captives make. Selah. There is so much in the fact of a banner being given to the hosts of Israel, so much of hope, of duty, of comfort, that a pause is fitly introduced. The sense justifies it, and the more joyful strain of the music necessitates it. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 4 . Thou hast given a banner to them that fear thee . Perhaps the delivery of a banner was anciently esteemed an obligation to protect, and that the psalmist might consider it in this light, when, upon a victory over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, Thou hast shewed thy people hard things, etc. Thou hast given a banner to them that fear thee. Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thomas Harmer (1715-1788), in "Observations on Divers Passages of Scripture." Verse 4 . Thou hast given a banner , etc. Thou hast given us by the recent victory, after our prostrate condition, a banner of triumph to lift up (so the Hebrew), because of thy faithfulness to thy promise. Truth here answers to God's holiness ( Psalms 60:6 ). So long as soldiers see their banner uplifted, they flock round it with confidence. But when it is prostrate their spirits and hopes fall. The banner is a pledge of safety, and a rallying point to those who fight under it. A. R. Faussett. Verse 4 . Thou hast given a banner , etc. The psalmist compares the salvation which the Lord bestows upon his people to a highly excellent banner, which serves as a signal, to one lying prostrate in his misery, to rise up, with an allusion perhaps to Numbers 21:8 . "And the Lord said to Moses, Make thee a serpent, and set it upon a standard pole; and it happened that every one who was bitten, and looked at it, lived." At any rate, that passage in which the serpent is a symbol of the healing power of God, may serve to illustrate the passage before us. Compare heal its breaches. E. W. Hengstenberg. Verse 4 . A banner , which is a sign or instrument: -- 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. Of battle. Thou hast given us an army and power to oppose our enemies. We had our banner to set against theirs. Of triumph. We have not lost our banner but gained theirs, and brought it away in triumph. Compare Psalms 20:5 . Matthew Poole. HINTS FOR PASTORS AND LAYPERSONS Verse 4 . The banner of the gospel. Why a banner? A rallying point, meant to fight under, etc. By whom given. Thou. To whom. To them that fear thee. What is to be done with it. To be displayed. For what cause. Because of the truth. Truth promotes truth.

EXPOSITION

Verse 5. That thy beloved may be delivered. David was the Lord's beloved, his name signifies "dear, or beloved," and there was in Israel a remnant according to the election of grace, who were the beloved of the Lord; for their sakes the Lord wrought great marvels, and he had an eye to them in all his mighty acts. God's beloved are the inner seed, for whose sake he preserves the entire nation, which acts as a husk to the vital part. This is the main design of providence, That thy beloved may be delivered; if it were not for their sakes he would neither give a banner nor send victory to it.

Save with thy right hand, and hear me. Save at once, before the prayer is over; the case is desperate unless there be immediate salvation. Tarry not, O Lord, till I have done pleading: save first and hear afterwards. The salvation must be a right royal and eminent one, such as only the omnipotent hand of God linked with his dexterous wisdom can achieve. Urgent distress puts men upon pressing and bold petitions such as this. We may by faith ask for and expect that our extremity will be God's opportunity; special and memorable deliverances will be wrought out when dire calamities appear to be imminent. Here is one suppliant for many, even as in the case of our Lord's intercession for his saints. He, the Lord's David, pleads for the rest of the beloved, beloved and accepted in him the Chief Beloved; he seeks salvation as though it were for himself, but his eye is ever upon all those who are one with him in the Father's love. When divine interposition is necessary for the rescue of the elect it must occur, for the first and greatest necessity of providence is the honour of God, and the salvation of his chosen. This is fixed fate, the centre of the immutable decree, the inmost thought of the unchangeable Jehovah.

EXPLANATORY NOTES AND QUAINT SAYINGS

None.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5. The deliverance of the elect needs a saving God, a mighty God (right hand), and a prayer hearing God.

Verse 5. (last clause). Save... and hear. The remarkable order of these words suggests that --

EXPOSITION

Verse 6. God hath spoken in his holiness. Faith is never happier than when it can fall back upon the promise of God. She sets this over against all discouraging circumstances; let outward providences say what they will, the voice of a faithful God drowns every sound of tear. God had promised Israel victory, and David the kingdom; the holiness of God secured the fulfilment of his own covenant, and therefore the king spake confidently. The goodly land had been secured to the tribes by the promise made to Abraham, and that divine grant was an abundantly sufficient warrant for the belief that Israel's arms would be successful in battle. Believer make good use of this, and banish doubts while promises remain.

I will rejoice, or "I will triumph." Faith regards the promise not as fiction but fact, and therefore drinks in joy from it, and grasps victory by it. "God hath spoken; I will rejoice:" here is a fit motto for every soldier of the cross.

I will divide Shechem. As a victor David would allot the conquered territory to those to whom God had given it by lot. Shechem was an important portion of the country, which as yet had not yielded to his government; but he saw that by Jehovah's help it would be, and indeed was all his own. Faith divides the spoil, she is sure of what God has promised, and enters at once into possession.

And mete out the valley of Succoth. As the east so the west of Jordan should be allotted to the proper persons. Enemies should be expelled, and the landmarks of peaceful ownership set up. Where Jacob had pitched his tent, there his rightful heirs should till the soil. When God has spoken, his divine shall, our I will, becomes no idle boast, but the fit echo of the Lord's decree. Believer, up and take possession of covenant mercies. Divide Shechem, and mete out the valley of Succoth. Let not Canaanitish doubts and legalisms keep thee out of the inheritance of grace. Live up to thy privileges, take the good which God provides thee.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 6. God hath spoken in his holiness. That is, by Samuel he hath promised, as he is an holy God, and true of his word, that I should be king of all Israel, and now he hath performed it. (2 Samuel 5.) Yet Calvin speaks of it as not yet performed; but the course of the history makes it plain that David was now king over the parts of which he here speaketh. I will divide Shechem, as subjects to me as Joshua having the land under him, divided it amongst his people: so David being king over all the parts of the land, divides to his followers such portions as belonged unto them by inheritance, from which happily some of them had been expelled by the time of Ishbosheth his reign; or some families in the time of those wars might be utterly wasted away, and so the king having free power to dispose of their lands, might give them amongst his men, and take part to himself. John Mayer.

Verse 6. God hath spoken in his holiness. That is, he hath given out his word from heaven, the habitation of his holiness and of his glory; or, he hath spoken it certainly, there is nothing but holiness in his word (and that is the strength of words). David having received this word stands assured, that as Shechem and Succoth, Gilead and Manasseh, Ephraim and Judah would willingly submit to him and yield obedience; so, also, that Moab, Edom, and Philistia, who were his professed enemies, should be subdued to him. He expected to conquer and triumph over them, to put them to the basest offices, as his vassals, because God had decreed and spoken it in his holiness. God hath spoken the word, saith he, therefore is shall be done, yea, it is done; and therefore David cried, All's mine, Gilead in mine, Manasseh is mine, Moab and Edom are mine, as soon as God had spoken the word. Joseph Caryl.

Verse 6. I will divide Shechem. It is as much as if he should say, I will not look to have my share measured out by others, but I will divide it, and measure myself, and will be the right owner and possessor thereof. Thomas Wilcocks.

Verse 6. I will divide Shechem, etc. Of Shechem and the Valley of Succoth, or booths, so called from Jacob's making booths, and feeding his cattle there. (See Genesis 33:17- 18.) By these are meant Samaria; and David's dividing or meting them out, is a phrase to express his dominion over them, in being part of the regal power to distribute his province into cities and regions, and place judges and magistrates over them. To these the addition of Gilead (which contained the whole region of Bashan, etc., on the other side of Jordan), and then the mention of Manasseh and Ephraim, are designed, as by so many parts, to denote the kingdom of Israel, or the ten tribes; and their being his, and the strength of his head, notes him to be the Lord over them, and to make use of their strength in his wars, for the defending or enlarging his dominions. And then Judah yqqwxm is my lawgiver; as it refers to Jacob's prophecy of the sceptre and lawgiver not departing from Judah, denoting that to be the royal tribe; so by it is signified the kingdom of Judah (under which Benjamin is comprehended), that David is possessed of that also. Henry Hammond.

Verse 6. Succoth. If the preceding views are correct, we may rest in the result, that the present Sâkût represents the name and site of the ancient Succoth...We passed obliquely along the northern slope of the same broad swell, where the ground was covered only by a thick crop of thistles. On our right was a region of lower ground to which we gradually descended; full of grass, wild oats, and thistles, with an occasional thornbush. The soil was like that of an Ohio bottom. The grass, intermingled with tall daisies, and the wild oats reached to the horses backs; while the thistles sometimes overtopped the rider's heads. All was now dry; and in some places it was difficult to make our way through the exuberant growth. At last we came to the cause of this fertility, a fine brook winding along the bottom. We crossed it, and passed up again obliquely over another like swell, covered as before only with thistles. Here was an ancient oil vat, very large and of a single stone; it was evidently brought hither, and indicates the former growth of the olive in these parts. We struck the same stream again at its source, called Ain el Beida, a large and fine fountain, surrounded with gardens of cucumbers, and watering an extensive tract. We were here on the edge of the higher portion of the Ghôr, where low ridges and swells project out from the foot of the western mountains, and form a rolling plain or plateau, which is well watered, arable and very extensively cultivated for wheat. The tract further east, which we had now crossed, may be said to extend to the high bank of the lower Jordan valley. It is less elevated, is more generally level, though crossed by low swells between the water courses, and has little tillage. The inhabitants of Tûbâs are divided into three hostile parties; and they carry their divisions into their agriculture in the Ghôr. One party sows at Ain el Beida, where we now were; another around Ain Makhûz, more in the north; and the third at Ridghah, Sâkût, and further south. The people of Teyâsîr also sow on the south of Mâlih; the water of which is used for irrigation. The whole tract north of Wady Mâlih was said to be farmed from the government by one of the Sheiks of the Jenâr family, who live at Jeba and in its neighbourhood. By him it is again let to the different villages. Robinson's "Biblical Researches in Palestine."

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

HINTS FOR PASTORS AND LAYPERSONS

Verse 6. God's holy promise, ground for present joy, and for boldly taking possession of the promised good.

EXPOSITION

Verse 7. Gilead is mine, and Manasseh is mine. He claims the whole land on account of the promise. Two other great divisions of the country he mentions, evidently delighting to survey the goodly land which the Lord had given him. All things are ours, whether things present or things to come; no mean portion belongs to the believer, and let him not think meanly of it. No enemy shall withhold from true faith what God has given her, for grace makes her mighty to wrest it from the foe. Life is mine, death is mine, for Christ is mine.

Ephraim also is the strength of mine head. All the military power of the valiant tribe was at the command of David, and he praises God for it. God will bow to the accomplishment of his purposes all the valour of men; the church may cry, "the prowess of armies is mine," God will overrule all their achievements for the progress of his cause.

Judah is my lawgiver. There the civil power was concentrated: the king being of that tribe sent forth his laws out of her midst. We know no lawgiver, but the King who came out of Judah. To all the claims of Rome, Or Oxford, or the councils of men, we pay no attention; we are free from all other ecclesiastical rule, but that of Christ: but we yield joyful obedience to him: Judah is my lawgiver. Amid distractions it is a great thing to have good and sound legislation, it was a balm for Israel's wounds, it is our joy in the Church of Christ.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 6-7. See Psalms on "Psalms 60:6" for further information.

Verse 7. Gilead is mine and Manasseh is mine. That is to say, I will possess myself of them and rule over them; not as a conqueror over slaves, but as a lord over subjects, as a father over children, owning and acknowledging them as mine. They are my inheritance, and shall be my people, my subjects. John Brinsley.

Verse 7. Ephraim also is the strength of mine head. The strong and warlike tribe of Ephraim being to the state what the helmet is to the warriors in battle; or, perhaps the allusion is to Deuteronomy 33:17: "His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the nations." J. J. Stewart Perowne.

Verse 7. Judah is (or shall be) my lawgiver, i.e., all his subjects should be brought under one Head, one governor, who should give them laws, according to which they should be ordered or governed, which power and authority belonged to the tribe of Judah, according to that prophecy of Jacob (Genesis 49:10), to which the psalmist here alludes. No way, no means to bring the people unto unity, to bring them into one body, but by bringing them under on head, one law giver, by whose laws they may be regulated and governed. Now in the church, and in matters of religion, this one Head is Christ, even that Lion of the tribe of Judah, as he is called (Revelation 5:5). He is the Law giver of his church, and let him so be. This will be found one, aye, and the only means to breed an holy and religious unity, and bring home straying, wandering sheep. John Brinsley.

Verse 7. No government could stand which was not resident in Judah. John Calvin.

HINTS FOR PASTORS AND LAYPERSONS

Verse 7. Gilead is mine, and Manasseh is mine. How, and in what respect this world is the Christian's.

Verse 7. Judah is my lawgiver. The believer owning no law but that which comes from Christ.

EXPOSITION

Verse 8. Having looked at home with satisfaction, the hero king now looks abroad with exultation.

Moab, so injurious to me in former years, is my washpot. The basin into which the water falls when it is poured from an ewer upon my feet. A mere pot to hold the dirty water after my feet have been washed in it. Once she defiled Israel, according to the counsel of Balaam, the son of Beor; but she shall no longer be able to perpetrate such baseness; she shall be a washpot for those whom she sought to pollute. The wicked as we see in them the evil, the fruit, and the punishment of sin, shall help on the purification of the saints. This is contrary to their will, and to the nature of things, but faith finds honey in the lion, and a washpot in filthy Moab. David treats his foes as but insignificant and inconsiderable; a whole nation he counts but as a footbath for his kingdom.

Over Edom will I cast out my shoe. As a man when bathing throws his shoes on one side, so would he obtain his dominion over haughty Esau's descendants as easily as a man casts a shoe. Perhaps he would throw his shoe as nowadays men throw their glove, as a challenge to them to dare dispute his sway. He did not need draw a sword to smite his now crippled and utterly despondent adversary, for if he dared revolt he would only need to throw his slipper at him, and he would tremble. Easily are we victors when Omnipotence leads the way. The day shall come when the church shall with equal ease subdue China and Ethiopia to the sceptre of the Son of David. Every believer also may by faith triumph over all difficulties, and reign with him who hath made us kings and priests. "They overcame through the blood of the Lamb," shall yet be said of all who rest in the power of Jesus.

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

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 8. Moab is my washpot. Implying that Moab should be reduced to slavery, it being the business of a slave to present the hand washing basin to his master. With the Greeks, plunein tina, to wash down any one, was a slang term, signifying to ridicule, abuse, or beat; hence we have the word washpot applied to the subject of such treatment. "You do not appear to be in your right senses, who make a washpot of me in the presence of many men." Aristophanes. Thomas S. Millington, in "The Testimony of the Heathen to the Truths of Holy Writ," 1863.

Verse 8. (second clause). When, keeping in view the idea of washing the feet, a person throws his shoes, which he has taken off, to any one to be taken away or to be cleaned -- kylfh with l[ and also with la, 1 Kings 19:19, is "to throw to any one" -- the individual to whom it belongs to perform such an office must be a slave of the lowest kind. E. W. Hengstenberg.

Verse 8. Over Edom will I cast out my shoe, which notes either contempt of them, as if he had said, O look upon them as worthy only to scrape and make clean my shoes. Or secondly, conquest over them -- I will walk through Edom and subdue it. Joseph Caryl.

Verse 8. Over Edom will I cast out my shoe. By extension, immission, or projection of the shoe, either upon the necks of people, or over their countries, is meant nothing else but to overcome, subdue, bring under power, possess, and subject to vileness such men and such countries. The very vulgar acceptation of the word possession, in the grammatical sense, imports as much; for the etymology of possessio is no more but pedum positio. This manner of speaking hath also allusion to the positive law recorded in Deuteronomy 25:6-10; for the letter of the law is, that is the kinsman would not marry the brother's widow and raise up seed unto his brother; the widow loosing his shoe, and spitting in his face, he lost the claim and interest of such possessions as belonged to the woman in right of her husband. And the house of such a man was called domus discalceati, that is to say, "The house of him that hath his shoe loosed." The practice also of this law we find recorded in the book of Ruth, in the case of Elimelech's land, between Boaz and the kinsman, about the widow Ruth, who had her interest by right of her husband in the said land. Moreover, the frequent use of this phrase meeting us very often in the book of God, makes this to be the meaning of the words, as clear as the day. This king elsewhere singing his trophies, saith, "They are fallen under my feet." "Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon." But the people must "not meddle with Mount Seir; for God would not give them thereof so much as a foot's breadth;" yet ever the place whereon the soles of their feet should tread, from the wilderness of Lebanon and from the river Euphrates unto the utmost sea, should be theirs. Psalms 18:38 Deuteronomy 1:36 2:5. William Loe, in "A Sermon before the King at Theobalds," entitled, "The King's Shoe, made and ordained to trample on, and to tread down enemies," 1623.

Verse 8. Over Edom will I cast out my shoe. Turnus, having slain Palias, -- "Bestrode the corpse, and pressed it with his foot." Virgil.

Verse 8. Of the Philistines he says, Over Philistia it is mine to boast; for so I would translate, and not, as is usual, Philistia, triumph thou over me, which does not yield a consistent meaning. Hermann Venema.

Verse 8. (last clause). Let not our adversaries triumph over our breaches. "Rejoice not against me, O mine enemy." Or, if they will, let them triumph: Triumph thou, O Philistia, because of me, or over me. John Brinsley.

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

HINTS FOR PASTORS AND LAYPERSONS

Verse 8. Moab is my washpot. How we may make sinners subservient to our sanctification. We are warned by their sin, and punishment, etc. See "Spurgeon's Sermons," No. 983, "Moab is my washpot."