(5) From this verse onward the psalm appears again, with some variations noticed there, in Psalm 108:6-13.
(6, 7, 8) These three verses, forming the centre of the poem, are, plainly by their style, of different age and authorship from the beginning. Possibly, indeed, they formed an original poem by themselves, an ancient oracular saying descriptive of the relations of Israel to the tribes bordering on her territory, and were then employed by the compilers of this psalm and Psalms 108, to rouse the drooping spirits of the race in some less fortunate time. (See Introduction.) The speaker is God Himself, who, according to a familiar prophetic figure, appears in the character of a warrior, the captain of Israel, proclaiming the triumphs won through His might by their arms. (Comp. Isaiah 63:1-6.) Here, however, the picture is rather playful than terrible--rather ironic than majestic. The conqueror is returning, as in the passage of Isaiah referred to above, from the battle, but he is not painted "glorious in his apparel, travelling in the greatness of his strength." The fury of the fight, the carnage, the bloodstained garments are all implied, not described. Instead of answering a challenge, as in Isaiah, by a description of the fight, here the champion simply proclaims the result of his victory as he proceeds to disarm and prepare for the bath--figures expressing the utmost contempt for the foe so easily subdued.
Verse 5. - That thy beloved may be delivered; save with thy right hand, and hear me; rather, hear us. From complaint (vers. 1-4) the psalmist abruptly turns to prayer, thus closing the first strophe with a gleam of hope.
60:1-5 David owns God's displeasure to be the cause of all the hardships he had undergone. And when God is turning his hand in our favour, it is good to remember our former troubles. In God's displeasure their troubles began, therefore in his favour their prosperity must begin. Those breaches and divisions which the folly and corruption of man make, nothing but the wisdom and grace of God can repair, by pouring out a spirit of love and peace, by which only a kingdom is saved from ruin. The anger of God against sin, is the only cause of all misery, private or public, that has been, is, or shall be. In all these cases there is no remedy, but by returning to the Lord with repentance, faith, and prayer; beseeching him to return to us. Christ, the Son of David, is given for a banner to those that fear God; in him they are gathered together in one, and take courage. In his name and strength they wage war with the powers of darkness.
That thy beloved may be delivered,.... Some think that these words express the effect or end of the banner being displayed; but because of the word "Selah" at the end of Psalm 60:4, which makes so full a stop; rather they are to be considered in construction with the following clause. By the Lord's "beloved" ones are meant, not so much the people of Israel, who were loved and chosen by the Lord above all people on the face of the earth, as the elect of God, both among Jews and Gentiles, who are the chosen of God, and precious, and are loved of him with a free, sovereign, everlasting, and unchangeable love: these are the beloved of Father, Son, and Spirit; who, falling into a state of condemnation and death in Adam, and being under the power of sin, and involved in the guilt and faith of it; and being fallen into the hands of many enemies, sin, Satan, and the world; stood in need of deliverance out of all this, which they could not work out of themselves, nor any creature for them; wherefore, that they might be delivered, the following request is made;
save with thy right hand; from sin, the cause of damnation; from the law, which threatens with condemnation and death; from Satan, that would devour and destroy; and from all their enemies; from wrath to come, from hell and the second death; or from going down to the pit of corruption. The persons for whom this petition is put up are not only David himself, but all the beloved ones; and these God has appointed unto salvation; Christ is the Saviour of them, and to them salvation is applied in due time by the Spirit, and in a little while they will be in the full possession of it: and this is wrought out by the "right hand" of the Lord; either by his mighty power, the saving strength of his right hand, who is mighty to save; or by his Son, the man of his right hand, made strong for himself, who able to save to the uttermost; and by whom God has determined to save, and does save all his people; or the words may be rendered, "save thy right hand, thy Benjamins" (p) who are as near and dear to thee as thy right hand, being his mystical self, to whom salvation is brought by him, Isaiah 63:1;
and hear me; in so doing, he suggests he would hear and answer him his prayers would be ended and accomplished; this being the sum of them, his own salvation, and the salvation of the Lord's beloved ones. The "Cetib", or writing of this clause, is, "hear us"; the "Keri", or reading of it, "hear me".
(6, 7, 8) These three verses, forming the centre of the poem, are, plainly by their style, of different age and authorship from the beginning. Possibly, indeed, they formed an original poem by themselves, an ancient oracular saying descriptive of the relations of Israel to the tribes bordering on her territory, and were then employed by the compilers of this psalm and Psalms 108, to rouse the drooping spirits of the race in some less fortunate time. (See Introduction.) The speaker is God Himself, who, according to a familiar prophetic figure, appears in the character of a warrior, the captain of Israel, proclaiming the triumphs won through His might by their arms. (Comp. Isaiah 63:1-6.) Here, however, the picture is rather playful than terrible--rather ironic than majestic. The conqueror is returning, as in the passage of Isaiah referred to above, from the battle, but he is not painted "glorious in his apparel, travelling in the greatness of his strength." The fury of the fight, the carnage, the bloodstained garments are all implied, not described. Instead of answering a challenge, as in Isaiah, by a description of the fight, here the champion simply proclaims the result of his victory as he proceeds to disarm and prepare for the bath--figures expressing the utmost contempt for the foe so easily subdued.
save with thy right hand; from sin, the cause of damnation; from the law, which threatens with condemnation and death; from Satan, that would devour and destroy; and from all their enemies; from wrath to come, from hell and the second death; or from going down to the pit of corruption. The persons for whom this petition is put up are not only David himself, but all the beloved ones; and these God has appointed unto salvation; Christ is the Saviour of them, and to them salvation is applied in due time by the Spirit, and in a little while they will be in the full possession of it: and this is wrought out by the "right hand" of the Lord; either by his mighty power, the saving strength of his right hand, who is mighty to save; or by his Son, the man of his right hand, made strong for himself, who able to save to the uttermost; and by whom God has determined to save, and does save all his people; or the words may be rendered, "save thy right hand, thy Benjamins" (p) who are as near and dear to thee as thy right hand, being his mystical self, to whom salvation is brought by him, Isaiah 63:1;
and hear me; in so doing, he suggests he would hear and answer him his prayers would be ended and accomplished; this being the sum of them, his own salvation, and the salvation of the Lord's beloved ones. The "Cetib", or writing of this clause, is, "hear us"; the "Keri", or reading of it, "hear me".
(p) .