A Brief Explication of the Other Fifty Psalms, Psalm 60
PSAL. LX. To the chief Musician upon Shushan-Eduth Michtam of David, to teach. When he strove with Aram Naharaim, and with Aram Zobah, when Ioab returned, and smote of Edom in the valley of salt, twelve thousand
THis Psalme is a prayer for the victory of Israel over their enemies indited unto the Prophet when Israel was fighting with the Syrians and Edomites. It may be divided into three parts; in the first whereof the Psalmist prayeth for help more largely, v. 1, 2, 3, 4, 5 In the second part David is made confident of the victory, ver. 6, 7, 8, 9, 10. In the third part he repeateth his prayer more briefly, and his confidence of having the victory, ver. 11, 12.
From the Inscription; Learne, 1. The children of God must not think it strange, to be put to wrastling, striving and fighting for a promised Kingdome, before they be setled in possession, as David was; yea, the Church of Christ must resolve for such like exercises; for this Psalm is given to the publike Ministers of the Church for use in all ages. 2. The Church must make use of her prayers, as well when she is furnished with a regular army, as when she wanteth bodily armes, as David teacheth the Church here. 3. There is hope of victory, when God by prayer is more relied upon, then the army in the fields; for with the Psalme the mention of the victory of the Lords hoste is set down, and the slaughter of the enemy recorded; That Ioab smote of Edom twelve thousand.
Ver. 1. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased, O turne thy self to us again.
Of the larger prayer there are three branches; the first is for reconciliation with God, ver. 1. The second for reparation of the decayed state of the Kingdom, ver. 2, 3. The third for delivery and victory in the conflict with the enemy, ver. 4, 5.
In the first branch of his prayer he acknowledgeth by-gone judgements, as the fruit of Gods displeasure, and of the peoples provocation of God to wrath, and so he prayeth that God would turn again and be reconciled to his people. Whence learn, 1. Terrible evils may befall the Lords people, or the visible Church, when they by their sinne do provoke him to wrath, as was seen in the time of the Judges, and in Sauls time; O God thou hast cast us off, thou hast scattered us. 2. When God doth plague a whole Kingdome, or the body of the visible Church, it is not a matter of simple exercise or trial (as when he bringeth trouble on some of his dear servants, in the time of their upright carriage,) but it is for their sins, and provocation of the eyes of his glory; Thou hast been displeased. 3. Such as would have plagues removed, must acknowledge their sin, and seek to be reconciled with God, and in this way may they expect to finde favour; O turn thy self to us again. 4. Whatsoever sins the vi…ble Church and incorporation of Professors have done against God, or whatsoever injuries they have done against the godly, in assisting of persecuting powers against them; yet the godly must not only not separate from them, but also be ready to receive them into favour, be reconciled with them, forgive their former injuries, joyne in Church and Camp-fellowship with them being reconciled, share with them by compassion in calamities, intercede with God for them, as for themselves, as being all of one incorporation, as David, the type of Christs moderate and merciful governing, and a patern to all the godly, did forgive those that persecuted him, fought against him under King Saul, and stood longest out against him, when Saul was dead, for David here doth say with, and for the people; O God, thou hast scattered us: O turn thy self again to us.
Ver. 2. Thou hast made the earth to tremble, thou hast broken it: heale the breaches thereof, for it shaketh.
3. Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.
When Saul did reigne, all things went wrong, the wicked abounded, and vile men were exalted, and God plagued the land; therefore in the second branch of his prayer, he praye…h for restauration of the dejected state of the Kingdome: the calamities whereof he layeth forth, both before and after the petition. Whence learn, 1. When people will not stand in awe of God, and fear him, he will strike them with the fear of his wrath, and sense of sore judgements; Thou hast made the earth to tremble. 2. Warre, and in speciall civil and intestine war, is most able to ruine a Kingdom, and like an earthquake to make ruptures and breaches in it, to the renting of it in pieces: Thou hast made the earth to tremble, thou hast broken it. 3. It is a Christian and royal vertue, to seek the union of the subjects among themselves, and to remove divisions of the Kingdom, without the removing whereof the State can never be setled: But it is a divine power to work this union effectually: therefore doth he pray to God for it: Heal the breaches thereof, for it shaketh. 4. When people will not see nor take knowledge of their sins against God, and their obliged duties to him, he will let them see sad spectacles of bloody warres, forreign and intestine: Thou hast shew…d thy people hard things. 5. When people have besotted themselves in their sin, and have not beleeved what God hath threatened against them, no wonder they know not what hand to turn them unto, and be stricken with astonishment in the execution of his judgements, which when they fall upon a people, either suddenly or more heavily then they could have expected, they put mens mindes in a confusion, as if they were drunk; for sudden, sore and lasting judgements confound the thoughts of secure sinners, so as they can make little use of the Word of God, or of their wit, or any other means of relief, more then a drunken man overcharged with wine; Thou hast made us to drink the wine of astonishment.
Ver. 4. Thou hast given a banner to them that fear thee: that it may be displayed, because of the truth. Selah.
5. That thy beloved may be delivered, save with thy right hand, and heare me.
In the third branch of his prayer, he seeketh delivery and victory over the enemy, and that because God had begun to give some hope of changing the face of affairs, by raising a banner in Davids hand for the Lords cause and people; Whence learn, 1. When the godly are oppressed, the truth of Religion, and of Gods promises do lie at under, like a fallen Standard; and when God raiseth up instruments of their protection and comfort, as here he did in bringing David to the Kingdome, it is like the lifting up of an Ensign in the hand of a valiant standard bearer; Thou hast given a banner to them that fear thee. 2. It is for the godlies cause that mercy is shewn to a whole land, Thou hast given a banner to them that fear thee. 3. When the godly get up their head, all their endeavour, according to the utmost of their power, should be to advance true Religion and the practice of it: Thou hast given a banner, that it may be displayed, because of the truth. 4. As nothing is respected by God in a land so much as his Elect that fear him: so nothing can encourage us to seek and hope for me…cy to a land, so much as the Lords love to them that fear him in it: that thy beloved may be delivered, save. 5. When God hath begun to appear for his Church, then in special should we follow a begun blessing with prayer, that God would work out the benefit; Thou hast given a banner to them that fear thee, that thy beloved may be delivered, save. 6. Whatsoever difficulties appear in the way of the Churches delivery, we must oppose the omnipotency of God to them all, and sustaine our faith in prayer by looking to his love toward his Church, and power to do for her; That thy beloved may be delivered, save with thy right hand, and hear me.
Ver. 6. God hath spoken in his holinesse, I will rejoyce: I will divide Shechem, and mete out the valley of Succoth.
7. Gilead is mine, and Manasseh is mine: Ephraim also is the strength of mine head; Iudah is my Law—giver.
In the second part of the Psalme is set down Davids confidence to have the victory over his enemies, and to have his Kingdome both setled at home, ver. 6, 7. and enlarged abroad, ver. 8, 9, 10.
By Davids prayer, the word of promise that he should be established King, is made lively unto him, whereupon he is comforted, and made confident of the accomplishment thereof in all points; Whence learn, 1. As faith helpeth up prayer, so by prayer faith is setled and strengthened, as here is evidenced. 2. The word of promise is a more sure evidence then begun possession, for David was not so sure of the Kingdome now, because he had begun to reigne, as because God had spoken. 3. Then is the Word of God rested on, and rejoyced in, when it is received … his Word, when his holinesse is taken as a pawn for perform…nce; God hath spoken in his holinesse, I will rejoyce. 4. Whatsoever resteth unperfected, of what is promised to us by God, shall be fully put in our possession, as David here assureth himself, to exercise the supreme government in those parts of his Kingdome, on the one, or other side of Iordan, which yet were not brought unto subjection, or setled under him; I will divide Sh…hem, and mete out the valley of Succoth, &c. 5. Whatsoever strength or encrease of number the Kingdome of Israel was to have from the plurality of Tribes, and their strength, yet the union of the sonnes of Abraham, and stability of the Kingdome of Israel, consisted in their joynt subjection to the Law-giver, and government of Iudah, out of which Tribe Christ came, who is the true Law-giver and King of Israel, towards whom the Church of old was to direct their eye, through their typical governours, Iudah is my Law giver.
Ver. 8. Moab is my Washpot, over Edom will I cast out my shoe: Philistia triumph thou because of me.
9. Who will bring me into the strong city? who will lead me into Edom?
10. Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?
Here he is assured by the Lords word, not onelyonly of the establishment of his Kingdome at home, but also of the enlarging of it abroad, by the subduing of such as had been enemies to Israel before. Whence learn, 1. When the Lord doth unite his people under the government of Iudah, and giveth them grace to take the true Ruler of the Tribe of Iudah for their Law-giver, then shall the enemies of Israel be brought low, and either used contemptibly, as they did sometimes use the Lords people, or else sh…ll professe themselves happy in their subjection to the King of Israel; for after that David, as the type of Christ, had endited a Song to the Church, wherein they should acknowledge Iudah their Law-giver, then he as the type of Christ, doth give them to sing this also; Moab is my washpot, that is, Moab shall serve me in the basest service I shall put them unto; Over Edom will I cast out my shoe, that is, I shall subdue them, and trample them under my feet as I passe through them; Philistia triumpb thou, because of me; that is, instead of thy triumphing over my people; thou shalt be made to professe thy joy, to be under my government. 2. The beleever when he promiseth to himself great things, must neither be senselesse of the difficulties of opposition which he is to meet with, nor of his own inability to overcome difficulties, but being sensible of both must look to God for assistance, and furniture to overcome; for when David considered the strength of the senced royal Cities of the enemy, he saith, Who will bring me into the strong city? Who will lead me in…o Edom? Wilt not thou O God? 3. It is Gods absence from, or gracious presence with a people, which maketh the successe of the warres of his people against their enemies worse or better, and their bad successe in former time, or by-past judgements on them; for sinne must be so farre from marring the confidence of a people turning home to God, and seeking to finde help from him, that on the contrary, the judgements inflicted upon them in their impenitency, serving for confirmation of the threatnings of Gods Word, and evidence of his justice, must be made arguments of confirmation of faith in Gods promises, of merciful assistance, when they are turned towards God; for so reasoneth David, Who will bring me into Edom? Wilt not thou, O God, which hadst cast us off, and thou, O God, which didst not go out with our armies?
Ver. 11. Give us help from trouble: for vain is the help of man.
12. Through God we shall do valiantly: for he it is that shall pull down our enemies.
In the last part he briefly resumeth his prayer, and confidence to be heard; Whence learn, 1. The certainty of hope should not make us the more slack, but rather the more earnest and servent in prayer, for after this professed assurance, David insisteth in prayer; Give us help from trouble. 2. Seeing God onelyonly is the strength and furniture of his people, and he cannot endure that they should relie upon any means, which they may and must use, but upon himself onelyonly; Therefore the lesse confidence we put in the creature, the more may we be confident of help from God; Give us help from trouble, for vaine is the help of man. 3. A self-denying and humbled beleever may go with courage and hope of successe to the use of the meanes, and may encounter with whatsoever opposition of enemies; Through God we shall do valiantly. 4. The praise of valour and gallant…y of victorious souldiers must not be parted betwixt God and the victour: but whatsoever God doth in us, or by us, must be no lesse wholly ascribed unto God, then if he had done all the work without us; for both the valour of the instrument, and the victory are the works of the Lord, the motions of body and soul of the victor are the work and upstirring of God within him, and the operation and effects wrought by the instrument, are the works of God, without the victor; for he it is that shall tread down our enemies.