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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 60:6–12. His three-level outline is real structure in the source text, so it is rendered as structure.
David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (Psa 60:6): "God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Psa 89:35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.
I.David here rejoices; and it is in prospect of two things: -
1.The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, Psa 60:7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. "God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, Co1 3:22, Co1 3:23.
2.The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, Psa 60:8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, Sa2 8:2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Rut 4:7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now,
(1.)David is here enquiring for help to carry on the ark: "Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection.
(2.)He is expecting it from God only: "Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.
II.He prays in hope.
His prayer is, Give us help from trouble, Psa 60:11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quaerimus pacem - Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it: - 1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (Psa 60:12): "Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“Gilead is mine, and Manasseh is mine.” Gilead is a grandson of Manasseh; this is said in order that he may show that the succession of the patriarchs, from whom is descended Christ according to the flesh, comes down from God. “And Ephraim is the support of my head. Judah is my king.” He will join together by agreement the parts that are severed. “Moab is the washbasin of my hope.” Or “a pot for washing,” another of the interpreters says; or “a pot of security”; that is to say, the excommunicated person, who has been forbidden with threats to enter the church of the Lord. For the Moabite and the Ammonite will not enter until the third and until the tenth generation and until everlasting time. Nevertheless, since baptism possesses remission for sins and produces security for the debtors, he, showing the deliverance through baptism and the affection for God, says, “Moab is a pot for washing” or “a pot of security.” Therefore, all “foreigners are made subject,” bowing down under the yoke of Christ; for this reason he will set his shoe in Edom. The shoe of the divinity is the God-bearing flesh, through which he approaches humans. In this hope, pronouncing blessed the time of the coming of the Lord, the prophet says, “Who will bring me into the fortified city.” Perhaps he means the church, a city, indeed, because it is a community governed conformably to laws; and fortified, because of the faith encompassing it. Whence one of the interpreters produced a very clear translation: “Into a city fortified all around.” Who, then, will permit me to see this great spectacle, God living among people? These are the words of the Lord: “Many prophets and just people have longed to see what you see, and they have not seen it.”
Therefore, “O God, you have cast us off.” You have cast off those who in proportion to their sins removed themselves a distance from you. You have destroyed the accumulations of our wickedness, doing good to us because of our weakness. You were angry, since “we were by nature children of wrath,” having no hope and being without God in the world. You had mercy on us when “you sent forth your only-begotten Son as a propitiation for our sins,” in order that in his blood we might find redemption. We would not know that we were having these kindnesses done to us, unless “you have made us drink the wine of sorrow.” By wine he means the words that lead the hardened heart to conscious perception.
"God has spoken in His Holy One" [Psalm 60:6]....In what Holy One of His? "God was in Christ reconciling the world to Himself." [2 Corinthians 5:19] In that Holy One, of whom elsewhere you have heard, "O God, in the Holy One is Your way." "I will rejoice and will divide Sichima....and the valley of tabernacles I will measure out." Sichima is interpreted shoulders. But according to history, Jacob returning from Laban his father-in-law with all his kindred, hid the idols in Sichima [Genesis 35:4] which he had from Syria, where for a long time he had dwelled, and at length was coming from thence. But tabernacles he made there because of his sheep and herds, and called the place Tabernacles. And these I will divide, says the Church. What is this, "I will divide Sichima"? If to the story where the idols were hidden is the reference, the Gentiles it signifies; I divide the Gentiles. I divide, is what? "For not in all men is there faith." [2 Thessalonians 3:2] I divide, is what? Some will believe, others will not believe....The shoulders are divided, in order that their sins may burden some men, while others may take up the burden of Christ. For godly shoulders He was requiring when He said, "For My yoke is gentle, and My burden is light." [Matthew 11:30] Another burden oppresses and loads you, but Christ's burden relieves you: another burden has weight, Christ's burden has wings. For even if you pull off the wings from a bird, you remove a kind of weight; and the more weight you have taken away, the more on earth it will abide. She that you have chosen to disburden lies there: she flies not, because you have taken off a weight: let there be given back the weight, and she flies. Such is Christ's burden; let men carry it, and not be idle: let them not be heeded that will not bear it; let them bear it that will, and they shall find how light it is, how sweet, how pleasant, how ravishing unto Heaven, and from earth how transporting....Perchance because of the sheep of Jacob, "the valley of Tabernacles" is to be understood of the nation of the Jews, and the same is divided: for they have passed from thence that have believed, the rest have remained without.
All strangers have stooped and been put under the yoke of Christ, wherefore also “over Edom” does he “cast out” his “shoe.” Now the shoe of the Godhead is the flesh that bore God whereby he came among humankind.
When a person lays aside his past sinfulness, he is suddenly endowed with new dignity, with that cup of divine love of which it is said, “And your cup which inebriated me, how it overflows!” Inebriated with that cup, I repeat, hearts taste the sweetness of heavenly things through the strength of spiritual wisdom. Then they may merit to hear, “Taste and see how good the Lord is.” Now he said “taste,” because love of God can refresh the soul but cannot satisfy the desire, regardless of the amount of faith or longing with which it is sought. More and more, it arouses thirst when it is, as it were, tasted beforehand with the edge of the lips, and for this reason he says of himself, “He who eats of me will hunger still, he who drinks of me will thirst for more.” Because of its sweetness, it arouses an appetite for itself, but it does not cause disgust from satiety. Just as people who are experienced in drinking wine are likely to thirst all the more when they have become drunk, so it is with the devout and chaste soul that is prudent and contrite and that can, therefore, say with the psalmist, “You have given us stupefying wine,” when it has begun to think about hope in a future life and to imbibe a thirst for heavenly goods. It knows how to be filled but not how to be satisfied, so that the more it consumes according to its capacity, the more it lacks in its eagerness, and it can join with the prophet in that word of longing: “My soul pines for your salvation”;4 and again: “My flesh and my heart waste away, O God of my heart”; moreover, “My soul yearns and pines for the courts of the Lord.”
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Summary
Psalms 60:6 marks a profound turning point within a psalm of national lament, shifting from expressions of despair to a declaration of unwavering confidence rooted in a divine oracle. This verse proclaims God's authoritative and holy utterance, which in turn prompts the psalmist's joyful resolve to reclaim and apportion the Promised Land, specifically mentioning the strategically significant locations of Shechem and the valley of Succoth. This declaration powerfully underscores God's absolute faithfulness to His covenant promises and the certainty of His ultimate victory and restoration for His people, even when they are in the midst of profound national distress and military setbacks.
Context
Literary Context
Psalm 60 is a "Michtam of David," a term often associated with a "golden psalm" or a psalm of instruction, indicating its enduring significance. The superscription explicitly links it to a specific period of intense military conflict during David's reign, "when he strove with Aram-naharaim and with Aram-zobah, and when Joab returned, and smote of Edom in the valley of salt twelve thousand." The psalm begins with a raw and vivid lament, expressing the nation's profound sense of divine abandonment, military defeat, and suffering (verses 1-3). It describes God's apparent rejection of His people and the shaking of the land. Verse 4 introduces the first glimmer of hope, acknowledging God's provision of a "banner" for those who fear Him, a rallying point in battle. Verse 5 then transitions into a fervent prayer for deliverance, setting the stage for the dramatic and pivotal shift in verse 6. Here, the psalmist's voice transforms from supplication to confident declaration, grounded in a direct divine utterance. This transition from lament to faith-filled declaration, often spurred by a divine oracle, is a common and powerful pattern throughout the Psalter, demonstrating the transformative power of God's word to reshape human perspective and inspire hope amidst adversity.
Historical & Cultural Context
The superscription places Psalm 60 within a specific historical period of David's reign, characterized by significant military campaigns against various Aramean kingdoms (Syria) and Edom. The mention of "the valley of salt," likely located south of the Dead Sea, and the defeat of Edom, highlights a time of intense warfare and national vulnerability, which eventually led to a decisive, though costly, victory. In ancient Israel, the possession and division of land were not merely economic or political acts but were deeply theological, intrinsically linked to their identity and God's covenant promises. The land was God's gift, the physical manifestation of His faithfulness to Abraham and his descendants (e.g., God's covenant with Abram in Genesis 15). The acts of "dividing" and "meting out" land, as described in the verse, were symbolic of establishing sovereignty, order, and legal claim, echoing the foundational act of Joshua's distribution of the land among the tribes of Israel (e.g., Joshua's division of the land). This context illuminates the depth of the psalmist's confidence: it is a declaration of God's reassertion of His covenant promises over His people's inheritance.
Key Themes
This verse powerfully contributes to several foundational themes within the Psalter and the broader biblical narrative. Firstly, it highlights The Authority and Reliability of God's Word. The phrase "God hath spoken in his holiness" emphasizes that God's utterances are not subject to human fallibility or change; they are rooted in His unchanging, perfect, and set-apart nature. Because God is holy, His promises are absolutely trustworthy and cannot fail, reinforcing the truth that God is not a man, that he should lie. Secondly, it demonstrates Joy in Divine Assurance. The psalmist's immediate response, "I will rejoice," is not based on current dire circumstances but on the absolute certainty of God's promise. This illustrates a profound faith that finds delight and confidence in God's character and word, regardless of visible evidence, echoing the sentiment of finding great treasure in God's decrees, as seen in Psalm 119:162. Finally, the specific mention of Shechem and Succoth points to the theme of Restoration and Possession of the Land, symbolizing the comprehensive re-establishment of Israelite control and dominion over the entire Promised Land, from its central western regions to its eastern Transjordanian territories, fulfilling God's original covenant grant and bringing order out of chaos.
Exposition and Analysis
Key Word Analysis
This word (H1696) comes from a primitive root meaning "to arrange," but used figuratively of words, it means "to speak." It conveys the idea of declaring, commanding, pronouncing, or telling. In this context, it signifies a definitive, authoritative utterance from God, not a mere suggestion or wish. It implies a word that arranges reality, bringing about what it declares.
The term (H6944) refers to a sacred place or thing, or abstractly, sanctity. The phrase "in his holiness" (בְּקָדְשׁוֹ, bəqodshō) signifies that God's declaration proceeds from the very essence of His unchangeable, set-apart, and perfect being. It means "by His holy nature," "from His holy sanctuary," or "by His holy oath." This underscores the absolute certainty and inviolability of the divine promise; what God declares from His holy character cannot fail.
This verb (H2505) means "to apportion or separate," often implying distribution. In the context of land, it refers to the act of surveying and assigning territory, signifying full possession, ownership, and the establishment of legal claims. This term evokes the original division of the land among the tribes of Israel under Joshua, emphasizing a reassertion of sovereign control and the fulfillment of the covenant promise.
Verse Breakdown
"God hath spoken in his holiness"
This foundational clause serves as the bedrock of the psalmist's subsequent confidence. It declares that God has issued a definitive, authoritative, and absolutely reliable word. The phrase "in his holiness" profoundly emphasizes that this utterance proceeds from God's very nature—His perfect, set-apart, and immutable character. It functions as an oath-like declaration, guaranteeing its truthfulness and certainty. This divine word is the pivotal turning point, transforming the preceding despair into an unshakeable hope.
"I will rejoice"
This is the psalmist's immediate, faith-filled response to God's sure word. Despite the ongoing national distress and military setbacks described earlier in the psalm, the psalmist chooses to rejoice. This joy is not contingent upon current, visible circumstances but is rooted in the absolute certainty and trustworthiness of God's spoken promise. It is an act of anticipatory faith, delighting in the future fulfillment that is guaranteed by God's unchanging character and His declared word.
"I will divide Shechem"
This declaration signifies the psalmist's (representing Israel's) confident reassertion of control over the Promised Land. Shechem was a strategically and historically vital city located in the central hill country of Ephraim, west of the Jordan River. It held immense covenantal significance, being the place where Abraham first built an altar upon entering Canaan (Genesis 12:6-7) and where Joshua renewed the covenant with Israel (Joshua 24:1-28). The act of "dividing" Shechem implies taking full, undisputed possession and establishing sovereign control over the western heartland of Israel.
"and mete out the valley of Succoth"
This clause complements the previous one, extending the scope of re-possession to the eastern side of the Jordan River. The valley of Succoth (literally "booths" or "shelters") was located in the Transjordan region, in the tribal territory of Gad, near the Jabbok River (Genesis 33:17). "Meting out" signifies measuring and apportioning, reinforcing the idea of establishing full ownership and administrative authority over this territory. Together, Shechem (representing the west) and Succoth (representing the east) symbolize the complete and comprehensive re-establishment of Israelite dominion over the entire Promised Land, from its western heartland to its eastern frontiers, in fulfillment of God's covenant.
Literary Devices
The verse employs several powerful literary devices that enhance its theological impact. The most prominent is the Divine Oracle, where the psalmist directly quotes or summarizes a word from God, which serves as the ultimate source of assurance and the catalyst for the dramatic shift from lament to confidence. This oracle is presented with absolute certainty: "God hath spoken." Symbolism is profoundly evident in the strategic choice of Shechem and the valley of Succoth. These specific geographical locations are not merely literal places but function as metonyms for the entire Promised Land, representing its western and eastern expanses respectively. Their mention evokes the rich historical and covenantal significance of Israel's inheritance and God's faithfulness to His promises. Furthermore, the psalmist's declaration "I will rejoice" demonstrates Anticipatory Joy, a powerful literary expression of faith where the emotional response to a future event (God's promised victory and restoration) is experienced and declared in the present, even before its physical manifestation. This highlights the transformative power of divine promise on human perspective and the nature of true biblical faith.
Theological and Thematic Connections
Psalms 60:6 profoundly articulates the theological principle that God's word, rooted in His unchangeable holiness, is the ultimate and most reliable ground for human hope and action. In a context of national defeat and despair, the divine oracle serves as a powerful reminder that God's covenant promises are immutable, regardless of present circumstances. This verse directly connects the reliability of God's character to the certainty of His future actions, demonstrating that true faith responds to God's declaration with confident joy and active participation in His purposes. The re-possession of the land, symbolized by Shechem and Succoth, is not merely a political or military victory but a deep theological affirmation of God's unwavering faithfulness to His covenant with Israel, ensuring their inheritance and dominion as a testament to His sovereign power.
Reflection and Application
Psalms 60:6 offers profound encouragement and a vital lesson for believers navigating their own "valleys of distress," periods of uncertainty, or moments of spiritual struggle. It teaches us that our hope is not anchored in fluctuating circumstances, the strength of our armies, or the stability of our economy, but in the immutable character and unfailing promises of God. When life feels chaotic, overwhelming, or when we face setbacks, the first and most crucial step is to quiet ourselves and listen for God's voice, trusting that His word, spoken "in his holiness," is absolutely reliable and will accomplish its purpose. This divine assurance should ignite a deep, anticipatory joy within us, a joy that transcends our present difficulties because it is grounded in the certainty of God's faithfulness, not in our fleeting feelings or visible evidence. Furthermore, like David, we are called to actively "divide" and "mete out" the spiritual inheritance God has promised us in Christ—claiming victory over sin, walking in peace that surpasses understanding, and living in the assurance of eternal life and God's presence. Our faith is not passive; it is an active appropriation of God's declared truth, leading to both internal rejoicing and outward action as we live into the realities of His kingdom.
Questions for Reflection
FAQ
What is the significance of God speaking "in his holiness"?
The phrase "in his holiness" (Hebrew: bəqodshō) is profoundly significant. It signifies that God's utterance is not a casual remark or a fleeting thought, but a solemn, binding declaration made from the very core of His being. It implies an oath or a promise rooted in His perfect, unchangeable, and set-apart nature. Because God is holy, His word is absolutely trustworthy and cannot fail. It's a divine guarantee, assuring the psalmist and us that what God has said, He will certainly do. This concept reinforces God's immutability and the absolute reliability of His covenant promises, serving as the ultimate foundation for faith and hope, as seen in passages like Malachi 3:6, where God declares, "For I am the Lord, I change not".
Why are Shechem and the valley of Succoth specifically mentioned?
Shechem and the valley of Succoth are not arbitrary locations; they hold immense symbolic and geographical importance within the biblical narrative. Shechem was a vital city in the central hill country, west of the Jordan River, deeply connected to Israel's covenant history (e.g., Abraham's first altar upon entering Canaan and Joshua's covenant renewal with Israel). It represents the heartland of the Promised Land. The valley of Succoth, located east of the Jordan River in Transjordan, symbolizes the eastern territories. By naming these two specific locations, the psalmist is declaring the comprehensive re-possession and re-establishment of Israelite dominion over the entire Promised Land, from west to east. It signifies a complete fulfillment of God's promise of inheritance and a restoration of national sovereignty after a period of defeat.
How does this verse, rooted in a historical military context, apply to believers today?
While the immediate context is a military victory and territorial re-possession for ancient Israel, the underlying theological principles are profoundly applicable to believers today. The verse teaches us to anchor our hope in God's unchanging word, even when our personal or spiritual circumstances are dire. Just as God promised a physical land to Israel, He has promised a spiritual inheritance to us through Christ—victory over sin, peace that surpasses understanding, and eternal life. We are called to "rejoice" in these spiritual realities by faith, actively claiming and living out the promises of God's Word. This involves trusting in the finished work of Christ and allowing His truth to "divide" and "mete out" every area of our lives, bringing them under His righteous dominion and authority. This spiritual "conquest" is described in passages like 2 Corinthians 10:4-5, which speaks of demolishing strongholds and taking every thought captive to Christ.
Christ-Centered Fulfillment
Psalms 60:6 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "holiness" of God, from which His sure and immutable word proceeds, is perfectly embodied in Christ, who is explicitly called the Holy One of God and is Himself the Word made flesh. God's covenant promise of an inheritance, initially tied to the physical land of Israel, is expanded and spiritualized in the New Covenant through Christ. Believers, through faith in Him, become heirs to an eternal inheritance that transcends earthly boundaries and is secured by His blood. The psalmist's declaration, "I will rejoice," becomes the joyous and confident response of all who believe in Christ, for in Him, all of God's promises are "Yes" and "Amen", fully guaranteed by His resurrection. The symbolic "dividing of Shechem" and "meting out the valley of Succoth" foreshadow the spiritual dominion and comprehensive victory that Christ secures for His people. Through His sacrificial death and glorious resurrection, Jesus has conquered sin, death, and the powers of darkness, establishing His kingdom that will have no end and extending His reign over all creation. Believers are now called to "possess" this spiritual inheritance, not through physical conquest, but by living out the reality of Christ's victory in their lives, bringing every thought captive to Him and experiencing the peace of God that surpasses all understanding. Thus, the confidence, assurance, and joy expressed in Psalms 60:6 are fully realized in the person and redemptive work of our Lord Jesus Christ, the ultimate fulfiller of God's holy and unfailing word.