Exegetical and Hermeneutical Commentary of Psalms 60:12
Through God we shall do valiantly: for he [it is that] shall tread down our enemies.
12. Through God ] Cp. Psa 56:4.
we shall do valiantly ] Cp. Num 24:18; Psa 118:15-16.
shall tread down our enemies ] Cp. Psa 44:5; Psa 18:42 (note). R.V., adversaries, cp. Psa 60:11.
Fuente: The Cambridge Bible for Schools and Colleges
Through God – By the help of God.
We shall do valiantly – literally, we shall make strength. That is, we shall gain or gather strength; we shall go forth with spirit and with courage to the war. This expresses the confident assurance that they would secure the aid of God, and that under him they would achieve the victory.
For he it is that shall tread down our enemies – He will himself tread or trample them down; that is, he will enable us to do it. The psalm, therefore, though begun in despondency and sadness, closes, as the Psalms often do, with confident hope; with the assurance of the favor of God; and with the firm belief that the object sought in the psalm would be obtained. The history shows that the prayer was answered; that the armies of David were successful; that Edom was subdued; and that thus the territories of the Hebrew people had, in fact, in the time of David, the boundaries promised to Abraham.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Through God we shall do valiantly] Through thee alone shall we do valiantly; thou alone canst tread down our enemies; and to thee alone we look for conquest.
THE author to whom Harmer refers in the note on the fourth verse, is one of the writers in a work entitled Gesta dei per Francos, fol. Hanoviae, 1611, 2 vols. And the places quoted by Harmer may be found in vol. i., p. 282; and as the passage is singular, and a good use has been made of it for the illustration of a difficult passage, I shall lay the words of the original before the reader: “Proxima ab hinc die sabbati clarescente, quidam Sarracenorum spe vitae in summitatem tecti domus praecelsae Solomonis ab armis elapsi, circiter trecenti, confugerant. Qui multa prece pro vita flagitantes, in mortis articulo positi, nullius fiducia aut promissione audebant descendere, quousque vexillum Tankradi in signum protectionis vivendi susceperunt. Sed minime misellis profuit. Nam plurimis super hoc indignantibus, et Christianis furore commotis, ne unus quidem illorum evasit.”
It is very properly added by Albertus, that the noble spirit of Tancred was filled with indignation at this most horrible breach of faith; and he was about to take a summary revenge on the instigators and perpetrators of this unprincipled butchery, when the chiefs interposed, and not only maintained the expediency of the massacre that had already been committed, but the necessity of putting all the inhabitants to the sword. On this the savage fiends, called Christians, flew to arms, and made a universal slaughter of all that remained of the inhabitants. They drew out the prisoners, chopped off their heads, stabbed all they met with in the streets, and-but I can translate no farther; it is too horrible. I shall give my author’s words, who was an ecclesiastic, and wrote down the account from eye-witnesses: “Concilio hoc accepto, (the determination of the chiefs to put all to the sword,) tertio die post victoriam egressa est sententia a majoribus: et ecce universi arma rapiunt, et miserabili caede in omne vulgus Gentilium, quod adhuc erat residuum, exsurgunt, alios producentes e vinculis et decollantes: alios per vicos et plateas civitatis inventos trucidantes, quibus antea causa pecuniae, aut humana pietate pepercerunt. Puellas vero, mulieres, matronas nobiles, et faetas cum puellis tenellis detruncabant, aut lapidibus obruebant, in nullis aliquam considerantes aetatem. E contra, puellae, mulieres, matronae, metu momentaneae mortis angustiatae et horrore gravissimae necis concussae Christianos in jugulum utriusque sexus debacchantes ac saevientes, medios pro liberanda vita amplexabantur, quaedam pedibus eorum advolvebantur, de vita et salute sua illos nimium miserando fletu et ejulatu solicitantes. Pueri vero quinquennes aut triennes matrum patrumque crudelem casum intuentes, una miserum clamorem et fletum multiplicabant. Sed frustra haec pietatis et misericordiae signa fiebant: nam Christiani sic neci totum laxaverunt animum, ut non lugens masculus aut faemina, nedum infans unius anni vivens, manum percussoris evaderet. Unde plateae totius civitatis Jerusalem corporibus extinctis virorum et mulierum, lacerisque membris infantium, adeo stratae et opertae fuisse referuntur, ut non solum in vicis, soliis et palatiis, sed etiam in locis desertae solitudinis copia occisorum reperiretur innumerabilis.” GESTA DEI Vol. I., p. 283.
This is one specimen of the spirit of the crusaders, and is it any wonder that God did not shine on such villanous measures! No wonder that the Mohammedans have so long hated the name of Christian, when they had no other specimen of Christianity than what the conduct of these ferocious brutes exhibited; and these were called Gesta Dei, the transactions of God!
There are many difficulties in this Psalm; whether they are in general removed by the preceding notes, the reader must judge. The following analysis is constructed on the supposition that the Psalm speaks of the distracted state of the kingdom from the fatal battle of Gilboa, in which Saul fell, to the death of Ishbosheth, when the whole kingdom was united under David.
ANALYSIS OF THE SIXTIETH PSALM
Before David’s time, and in the beginning of his reign, Israel was in a distressed condition; he composed and quieted the whole. Edom only was not vanquished. In this Psalm he gives thanks for his victories, and prays for assistance for the conquest of Edom.
There are three general parts in this Psalm: –
I. A commemoration of the former lamentably distracted condition of the Israelites, Ps 60:1-3.
II. The condition of it under his reign much better, Ps 60:4-9.
III. His thankfulness in ascribing all his victories to God, Ps 60:9-12.
I. In the first he shows that God was angry with Israel. On which he laments the effects of his anger. 2. And then prays for the aversion: 1. “O Lord, thou hast (or hadst) cast us off.” 2. “Thou hast scattered us abroad; thou hast been displeased.” 3. “Thou hast made the earth to tremble.” 4. “Thou hast broken it.” 5. “Thou hast showed thy people hard things.” 6. “Thou hast given us to drink the wine of astonishment.” Every syllable of which congeries will appear to be most true when we examine the history of the Israelites before Saul’s reign, under his government, and upon his death; and the first entrance of David upon his reign; his wars with the house of Saul, until Ish-bosheth was taken out of the way.
All which wars, civil and external, with the calamities that flowed from them, he imputes to God’s anger: “Thou hast been displeased,” Ps 60:1.
2. And upon it he prays: “O turn thee to us again.” Let us again enjoy thy countenance. 2. “Heal the breaches of the land.” Close the wounds made by these contentions: they were not closed; for it adds, “It shaketh.”
II. And now the condition of it was much better; all being brought under one king, and he victorious over his foreign enemies.
1. “Thou hast now given a banner to them that fear thee.” All Israel – all those that are thy servants, are brought to acknowledge thee, and fight under one standard; in effect, have received me as their sole king, their factions and parties being quieted.
2. “That it may be displayed.” Set up, that Israel may know under whom to fight, and whose part to take.
3. “Because of thy truth.” Who by this hast made it appear that it was no fiction nor ambition of mine to set up this standard; but a truth that I was by Samuel, by thy special appointment, anointed to be king; and I am now invested with the crown for the performance of thy truth and promise.
4. And the end is especially, that I should bring deliverance to thy servants: it was that “thy beloved may be delivered.” That the godly and good men, and those that fear thee, living hitherto oppressed, and in these distractions kept low, might be delivered.
5. Which, that it may be done, he inserts a short ejaculation for himself and them: “Save with thy right hand, and hear thou me.” And now he begins to commemorate the particulars that God had done for him, and the several victories he had obtained; also, in what manner he ruled this people. All which he prefaces with this oracle: –
“God hath spoken in his holiness.” He certainly and truly hath promised to save us: “I will be glad and rejoice in it.” With much joy and gladness I will enter upon the kingdom, being confirmed by his promise, which I will administer in a different manner; my government shall be paternal to the Israelites, which are his people; but more severe to the Moabites, Ammonites, Edomites, and Syrians, because they are aliens to the commonwealth of Israel.
1. “I will divide Shechem, and mete out the valley of Succoth.” I will bring under my power those places of Israel; and, as a true lord of them, I will divide and measure out what portions I shall think fit to the inhabitants.
2. “Gilead also is mine, and Manasseh is mine.” The Israelites that followed the house of Saul are come into my power, and I will divide and apportion them also. Yet, as being mine, I will deal mildly with them.
3. Of Ephraim I shall make reckoning. Ephraim “shall be the strength of my head.” As this tribe had more men than any other, so they were great soldiers; and these he esteemed as his life-guard.
4. “Judah is my lawgiver.” His chief counsel were of this tribe, in whom, with himself, was the legislative power, according to the prophecy of Jacob: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come.” And thus, having showed his kingdom, and the administration over the Israelites, he passes to the strangers whom he had conquered, over whom he would carry a severe hand, putting them into a slavish subjection, and to base offices.
1. “Moab is my washpot.” A servant to hold the bason, and to wash my feet.
2. “Over Edom I will cast my shoe.” Trample on their necks.
3. “Philistia, triumph thou because of me:” which is either spoken ironically, as if he would say: “O Philistine, whom I have subdued, go, go triumph because I have conquered thee.” Or else, “Triumph thou in the triumph I shall celebrate for my conquest; bear among the rest thy part, though unwillingly. Follow the train with acclamations, and proclaim me thy king.”
III. After the enumerations of his victories, and form of government, that no man should take this for a vain boast of his own strength, he thankfully ascribes all the glory to God, both of which he had done, and what he was yet to do. One people he had yet to conquer; and that could not be done except that God, who had hitherto gone out with his armies, would again vouchsafe to lead them; and, therefore, he asks, –
1. “Who will bring me into the strong city? who will lead me into Edom?” No question, had Joab, Abishai, c., or any of his worthies, been by, they would have striven who should have performed this service. Every one would have said, “I will be the man.”
2. But he prevents them all and returns this answer to himself, that none but God should do it, and that he was persuaded that he would do it; even that God who was formerly displeased with them, had cast them off, but was now reconciled: “Wilt not thou, O God, lead us into the strong city which hadst cast us off? and thou, O God, bring us into Edom, which didst not go forth with our armies.”
3. And to that purpose he prays, “Give us help from trouble.” And he adds his reason, that nothing can be well done without God’s assistance; for the strength, power, prudence, and skill of man, without God, are to little purpose: “Vain is the help of man.”
And he concludes all with this epiphonema: “In God we shall do great or valiant acts; for he it is that shall tread down our enemies.” In war these two must be joined, and indeed in all actions. HE, we; GOD and man.
1. “We shall do valiantly,” for God helps not remiss, or cowardly, or negligent men.
2. And yet, that being done, the work is his: “He shall tread down;” the blow and overthrow are not to be attributed to us, but to HIM.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Through God we shall do valiantly,…. Or, “through the Word of the Lord”, as the Targum; Christ, whose name is the Word of God, appearing at the head of his armies, in a vesture dipped in blood, and with a sharp sword proceeding out of his mouth, will inspire his people to fight valiantly under him; and who, in his name and strength, will get the victory over all their enemies, the beast, false prophets, and kings of the earth, and all under them; see Re 19:11;
for he [it is that] shall tread down our enemies; as mire in the street, or as grapes in a winepress; even kings, captains, mighty men, and all the antichristian nations and states; the beast, false prophet, and Satan himself, Re 19:15; and so there will be an end of all the enemies of Christ and his people; after which they will spend an endless eternity together, in joy, peace, and pleasure. The victory is wholly ascribed to God the Word; it is not they that shall do valiantly, that shall tread down their enemies; but he by whom they shall do valiantly shall do it; even the mighty , “He”, to whom was promised, in Eden’s garden, the bruising the head of the serpent, and all enemies, Ge 3:15; and who has the same name here as there.
Fuente: John Gill’s Exposition of the Entire Bible
12. Do valiantly Be victorious. Notwithstanding the severe rebuff through the divine displeasure, their trust and help are alone in God, and this is the moral lesson of the psalm.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
BLESSED Jesus! Wheresoever I turn mine eyes, throughout the whole volume of thy sacred word, how precious is it to my longing soul to behold thee set forth by the Holy Ghost, and glorified to my view. Lord, I pray thee, let this sweet Psalm be among the Michtams of my heart.
I will look to thee, O Lord, in all my afflictions. It is right, it is but just, that my God and Father should take displeasure at my wanderings. The land indeed may well tremble for the breaches sin hath made in our poor fallen nature. But look, Lord, I pray thee, to the Man at thy right hand, even to the Son of Man, whom thou hast made so strong for thine own self: look unto Jesus, who for his redeemed hath drunk the wine of astonishment, even until his precious soul cried out in the bitterness of it, My soul is exceeding sorrowful even unto death. Holy Father! was not thine Holy One thus exercised, and made sin for his people, that they might be made the righteousness of God in him? Oh! for grace to believe this, and everlastingly to live in the enjoyment of it.
Precious Jesus! thou hast gotten thyself the victory, and thine own arm hath brought salvation. Bring me then, Lord, under thy banner; bring me into thy banqueting house. Help me by precious faith to rejoice now, in the blessed prospect of that glory that shall be revealed. Yea, blessed Lord, let me see myself sitting by faith in heavenly places, in and with thyself. And enable me to exult, as thy servant did of his Gilead, and his Manasseh, and his Ephraim, of my Lord Jesus, and his kingdom, and his power, and his glory. Surely if I am Christ’s, then am I Abraham’s seed, and an heir according to the promise. Oh! let me hear thy voice day by day with this assurance, until thou shalt take me home to the everlasting enjoyment of my God and Christ forever.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 60:12 Through God we shall do valiantly: for he [it is that] shall tread down our enemies.
Ver. 12. Through God we shall do valiantly ] Faciemus militiam, some render it, and it is true of the spiritual warfare also; we shall be more than conquerors, even triumphers, 2Co 2:14 . Meminisse oportet ista nunc esse ad spirituales Ecclesiae hastes potius quam adversus armatas terra capias referenda, saith Beza, in his argument and use of this psalm.
He it is that shall tread down our enemies
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
To the chief Musician. See App-64.
upon = relating to.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 60:12
Psa 60:12
CONFIDENCE IN GOD
“Through God we shall do valiantly;
For he it is that will tread down our enemies.”
These glorying words of confidence do not belong immediately after a complaint that God had deserted their armies and had cast Israel off. To us this is more than sufficient reason for returning to the KJV for Psa 60:10.
“No miracle is expected. Let God look upon us favorably; let his light shine into our hearts; and `With God, we shall do valiantly.’
“He will tread down our enemies” (Psa 60:12). Thus the psalm ends with a prophecy of total victory for Israel. This prophecy was indeed fulfilled, according to 2Sa 8:14; 1Ch 18:13.
E.M. Zerr:
Psa 60:11-12. God can help one out of trouble, but it would be in vain to look for assistance from man.
Fuente: Old and New Testaments Restoration Commentary
we shall: Psa 18:32-42, Psa 144:1, Num 24:18, Num 24:19, Jos 1:9, Jos 14:12, 2Sa 10:12, 1Ch 19:13
tread: Psa 44:5, Isa 10:6, Isa 63:3, Zec 10:5, Mal 4:3, Rev 19:15
Reciprocal: Num 13:30 – General Jdg 1:19 – the Lord 2Sa 21:22 – fell by 2Ki 18:7 – And the Lord 2Ch 14:12 – General Job 40:12 – tread Psa 7:5 – tread Psa 60:5 – That Psa 108:13 – tread Psa 118:15 – the right Jam 2:24 – General
Fuente: The Treasury of Scripture Knowledge
GOD IS OUR REFUGE AND OUR STRENGTH
Through God we shall do valiantly.
Psa 60:12
This is a national psalm to be taught to the people (Deu 31:19). As 44 was sung by the sons of Korah when the Edomites were taking advantage of Davids absence to invade the land, so this psalm was composed after victory had been assured. Shushaneduth means the lily of testimony, and may refer to the name of the tune to which this psalm was set. Aram is Syrians: the Syrians which dwelt between the two floods, Euphrates and Tigris, had become confederate with the Syrians of Zobah (2Sa 10:6; 2Sa 10:8; 2Sa 10:16; 2Sa 10:19). For the whole story, see 2 Samuel 8.
I. The first stanza tells of disaster.Cast-off and broken-down, the land trembling and rent, the people learning hard lessons, and reeling in the weakness of drunken men. The measure to which it was set is said in the margin to mean Lily of Testimony, whilst the object is described in the inscription, Michtam of David to teach. It is good to hold up the mirror, to ascertain what and where we are. The time spent in diagnosing the disease is far from being lost. Let us learn what we are, that we magnify the grace that has raised us from our low estate, and made us to sit with princes.
II. But through it all God yearns over His beloved, and waits to save with His right hand.
III. No sooner is the prayer uttered than the answer is at hand.God speaks in his holiness.
God is here described as the Holy One, separated from all created and finite beings, and therefore above all deceit and vacillation. He had promised to give His people the land which He promised to their forefathers, and David rejoices in the assurance that it must be so. Already he claims his inheritance to the full, and though it was not actually in his possession, he exults in the certainty that it is already his.
The recent invasion of the Edomites had opened the eyes of the chosen people, and especially of their king, to the high value of those ancient promises that had guaranteed to them the possession and enjoyment of the whole land: and the psalm proceeds to name several particular places, objects, and tribes, which really describe and cover their inheritance to its full extent. Shechem stands for the Western, and Succoth for the Eastern sides of the Jordan.
Illustration
The composition of the psalm has been placed correctly in the time before the battle in the valley of salt rather than afterwards, because it is necessary to suppose that the Edomites had fallen upon the land, laying it waste from the south when David had marched against his powerful enemies in the north and victoriously forced them back, but sent off his general Joab against the Edomites. To this laying waste the land, the lamentation which begins the psalm refers (2Sa 8:1-3). There is then a reference to Divine incitement (2Sa 8:4) which introduces the prayer for Divine help (2Sa 8:5), which passes over into the appropriation of a Divine oracle promising victory (2Sa 8:6-8). Upon this is based the renewed petition, intensified by its inconsistency with the present situation (2Sa 8:9-10) into pressing supplication for Divine assistance (2Sa 8:11-12).