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Commentary on Psalms 60 verses 6–12
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.
“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.
"Juda is my king: Moab the pot of my hope" [Psalm 60:7]. What Juda? He that is of the tribe of Juda. What Juda, but He to whom Jacob himself said, "Juda, your brethren shall praise you"? [Genesis 49:8] What therefore should I fear, when Juda my king says, "Fear not them that kill the body"? [Matthew 10:28] "Moab the pot of my hope." Wherefore "pot"? Because tribulation. Wherefore "of my hope"? Because there has gone before Juda my king....Moab is perceived in the Gentiles. For that nation was born of sin, [Genesis 19:37] that nation was born of the daughters of Lot, who lay with their father drunken, abusing a father. Better were it to have remained barren, than thus to have become mothers. But this was a kind of figure of them that abuse the law. For do not heed that law in the Latin language is of the feminine gender: in Greek of the masculine gender it is: but whether it be of the feminine gender in speaking, or of the masculine, the expression makes no difference to the truth. For law has rather a masculine force, because it rules, is not ruled. But moreover, the Apostle Paul says what? "Good is the law, if any one use it lawfully." [1 Timothy 1:8] But those daughters of Lot unlawfully used their father. But in the same manner as good works begin to grow when a man uses well the law: so arise evil works, when a man ill uses the law. Furthermore, they ill using their father, that is, ill using the law, engendered the Moabites, by whom are signified evil works. Thence the tribulation of the Church, thence the pot boiling up. Of this pot in a certain place of prophecy is said, "A pot heated by the North wind." [Jeremiah 1:13] Whence but by the quarters of the devil, who has said, "I will set my seat at the North"? [Isaiah 14:13] The chiefest tribulations therefore arise against the Church from none except from those that ill use the law....
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
Psalm 60:7 stands as a powerful declaration of God's unwavering sovereignty and absolute ownership over the land of Israel and its people, even in times of national defeat and profound distress. Within a psalm that begins with a lament over perceived divine abandonment and military setbacks, this verse pivots to a confident assertion that key tribal territories—Gilead, Manasseh, Ephraim, and Judah—remain unequivocally "mine," belonging to God. It highlights the diverse yet unified identity of Israel under divine rule, with each tribe representing a unique aspect of the nation's strength and destiny, ultimately affirming God's enduring covenant promises despite present circumstances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 60:7 masterfully employs several literary devices to convey its powerful message of divine sovereignty and ownership. The most prominent is Personification, where the abstract concept of tribal identity is given human-like qualities of possession and function ("Gilead is mine," "Ephraim is strength," "Judah is lawgiver"). This allows for a more vivid and direct declaration of God's intimate relationship with and claim over each part of the nation. Metaphor is central to understanding Ephraim as "the strength of mine head," likening the tribe's military prowess and protective role to a vital and powerful part of the body, and Judah as "my lawgiver," symbolizing its role in governance, the establishment of divine order, and the source of royal authority. The repetitive structure of "is mine" also creates a subtle Anaphora or emphasis, underscoring the absolute and non-negotiable nature of God's ownership and claim over His people and their land. The verse also exhibits a form of Merism by listing key tribes from different geographical and political regions (east, north, and south), thereby representing the totality of Israel and the comprehensive scope of God's dominion over His entire people and their land.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 60:7 is a profound theological statement on divine sovereignty, covenant faithfulness, and the enduring identity of God's people. It asserts that God's ownership of Israel and its land is not contingent upon their military success, political fortunes, or even their faithfulness, but is rooted in His eternal covenant. Even when the nation feels shattered and abandoned, God's declaration "is mine" serves as a powerful reminder that His promises and claims remain steadfast. This verse underscores that Israel's strength, leadership, and very existence are divinely ordained and sustained, each tribal identity contributing to the unified purpose of a nation under God's rule. It teaches that true security and hope are found not in human might or territorial control, but in God's unwavering possession of His people and His land, providing a foundation for trust even in the midst of turmoil.
REFLECTION AND APPLICATION
In our lives, just as in ancient Israel, there are moments of profound distress, perceived setbacks, and feelings of abandonment. We may question God's presence or His promises when circumstances seem to contradict His character or when our "territories" (our careers, relationships, health, or sense of security) feel threatened or lost. Psalm 60:7 offers a timeless antidote to such despair: a resounding declaration of God's unwavering sovereignty and ownership. It reminds us that even when our circumstances are chaotic, God's ultimate claim over us remains. He is the ultimate owner of all things, and His purposes for us are steadfast. This verse encourages us to remember that God has a specific purpose for each "part" of His people, and that even in times of weakness, He can use our collective strengths and unique roles for His glory. Trusting in God's unwavering control, even when circumstances seem to contradict it, is a vital aspect of faith, calling us to anchor our hope not in what we possess or achieve, but in who possesses us.
Questions for Reflection
FAQ
Why are these specific tribes mentioned in Psalm 60:7?
Answer: The mention of Gilead, Manasseh, Ephraim, and Judah is highly significant because they represent the geographical and political breadth of Israel, symbolizing the totality of the promised land and its people. Gilead and Manasseh (specifically the half-tribe) were located east of the Jordan River, representing the frontier and the whole of Transjordanian Israel. Ephraim was a dominant tribe in the central and northern regions, often symbolizing the military strength and collective power of the northern kingdom. Judah, located in the south, was the royal tribe, from which David himself hailed, and was destined to produce the line of kings and ultimately the Messiah. By naming these key tribes, the psalm asserts God's comprehensive ownership and control over all of Israel, from its eastern borders to its central heartland and its royal southern seat, reinforcing His covenant claim over the entire nation as His possession, as seen in Psalm 24:1.
What does "Ephraim also is the strength of mine head" truly mean?
Answer: This phrase uses a powerful metaphor to describe Ephraim's role within Israel. "Strength of mine head" (Hebrew: ma'oz ro'shî) literally means "fortress of my head" or "stronghold of my head." It signifies Ephraim's prominence as a military power and a source of national defense. Just as a helmet protects the head, or a crown adorns it, Ephraim was seen as a vital protective and leading force among the tribes, particularly in the northern kingdom. The phrase implies that the military might and strategic importance of Ephraim are not independent but are divinely given and ultimately belong to God, serving as His instrument for the protection and advancement of His people. It highlights that Israel's true strength derives from God's empowerment and ownership, echoing themes found in Psalm 28:7.
CHRIST-CENTERED FULFILLMENT
Psalm 60:7, with its declaration of divine ownership over the diverse tribes of Israel, finds its ultimate and most profound fulfillment in Jesus Christ. The assertion that "Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver" points forward to the universal and spiritual dominion of Christ. The "lawgiver" role attributed to Judah is perfectly realized in Jesus, who is not only the descendant of Judah, the Lion of the tribe of Judah, but also the ultimate Lawgiver of the New Covenant, whose teachings and commands supersede and fulfill the Mosaic Law (see Matthew 5:17 and Hebrews 8:6). As the Head of the Church, Christ embodies the "strength" that Ephraim symbolized, providing all power and protection for His body, the new spiritual Israel (see Ephesians 1:22-23). Furthermore, the inclusion of all tribal territories—east, north, and south—foreshadows Christ's universal reign, where His "mine" extends not just to a physical land but to a people "from every tribe and language and people and nation" (as prophesied in Revelation 5:9). In Christ, God's ownership is no longer limited by geographical boundaries or tribal distinctions but embraces all who are called into His kingdom, forming a unified body under His sovereign and loving rule, a testament to His redemptive work for all humanity (Colossians 1:16-17).