(8) Moab is my washpot--i.e., probably the footbath, a figure expressing great contempt, which receives illustration from the story told of Amasis (Herod. ii. 172) and the golden footpan, which he had broken to pieces and made into an image of one of the gods--from base use made divine--as allegorical of his own transformation from a private person to a king. Others explain, from analogy of Arabic proverbs, that the conqueror would as it were wash his face white, i.e., acquire renown in Moab.
Possibly the comparison of Moab to a bath was suggested by its proximity to the Dead Sea, which might be said to be at the foot of Israel.
Over Edom . . .--The most natural explanation of this figure is that Edom is disgraced to the character of the slave to whom the conqueror tosses his sandals (na'al is collective), that they may be cleaned. (Comp. Matthew 3:11). The symbolic action of Ruth 4:7 had a different meaning, the transfer of a right of ownership, and so cannot be employed in illustration.
Of the "shoe," as a figure of what is vilest and most common, Dr. J. G. Wetzstein quotes many Arabic proverbs. A covering for the feet would naturally draw to it such associations. (Comp. the use of footstool repeatedly in the Psalms, and Shakespeare's use of foot,
"What my foot my tutor!"--Tempest.)
But the custom which Israel brought from Egypt (Exodus 3:3), of dropping the sandals outside the door of a temple, and even of an ordinary house, must have served still more to fasten on that article of dress, ideas of vileness and profanation.
Philistia, triumph thou because of me . . .--This cannot be the meaning intended by the clause, since it is quite out of keeping with the context, and in Psalms 108 we have the very opposite, "over Philistia will I triumph." We must therefore change this reading so as to get, over Philistia is my triumph, or render the text as it stands, from analogy with Isaiah 15:4 : Upon (i.e., because of) me, Philistia, raise a mournful wail.
The LXX. and Vulg. indicate this meaning while translating the proper name, "the foreigners have been subdued to me."
Verse 8. - Moab is my washpot. A term of extreme contempt (see Herod., 2:172). The subjugation of Moab was prophesied by Balaam (Numbers 24:17), and effected by David (2 Samuel 8:2). Over Edom will I cast out my shoe. The reference to Ruth 4:7, 8, which is commonly made, is very doubtful. Probably no more is intended than that Edom will be a slave of so low a rank as only to clean the shoes of its master. The subjugation of Edom, like that of Moab, had been prophesied by Balaam (Numbers 24:18). Philistia, triumph thou because of me. The context will not allow of this rendering, since Philistia, like the other enemies of Israel, must be triumphed over, and not triumph. Translate, over Philistia is my triumphing (comp. Psalm 108:9).
60:6-12 If Christ be ours, all things, one way or another, shall be for our eternal good. The man who is a new creature in Christ, may rejoice in all the precious promises God has spoken in his holiness. His present privileges, and the sanctifying influences of the Spirit, are sure earnests of heavenly glory. David rejoices in conquering the neighbouring nations, which had been enemies to Israel. The Israel of God are through Christ more than conquerors. Though sometimes they think that the Lord has cast them off, yet he will bring them into the strong city at last. Faith in the promise will assure us that it is our Father's good pleasure to give us the kingdom: But we are not yet made complete conquerors, and no true believer will abuse these truths to indulge sloth, or vain confidence. Hope in God is the best principle of true courage, for what need those fear who have God on their side? All our victories are from him, and while those who willingly submit to our anointed King shall share his glories, all his foes shall be put under his feet.
Moab is my washpot,.... To wash hands and feet in: and so the Syriac version, "and Moab the washing of my feet"; a vessel for low and mean service, and so denotes the servile subjection of the Moabites to David; see 2 Samuel 8:2; and as the words may be rendered, "the pot of my washing" (r). Great numbers of the Moabites might be at this time servants to the Israelites, and to David and his court particularly; and might be employed, as the Gibeonites were, to be drawers of water, to fill their pots, in which they washed their hands and feet, and their bathing vessels, in which they bathed themselves: Aben Ezra explains it,
"I wilt wash their land as a pot;''
and so may not only signify the very great subjection of the Gentiles, even the chief among them, to Christ and his church, Isaiah 49:23; but as Moab was begotten and born in uncleanness, and his posterity an unclean generation, it may design the washing, cleansing, sanctifying, and justifying of the Gentiles in the name of Christ, and by his Spirit, 1 Corinthians 6:11;
over Edom will I cast out my shoe; as a token of possessing their land, Ruth 4:7; so some; or of subduing them; putting the feet on which the shoe is upon the necks of them, Joshua 10:24. So Kimchi interprets it,
"the treading of my foot;''
to which the Targum agrees, paraphrasing it thus;
"upon the joint of the neck of the mighty men of Edom I have cast my shoe.''
It may allude to a custom (s) in confirming a bargain, or taking possession, to pluck off the shoe in token of it, may be rendered "my glove"; as it is by the Targum on Ruth 4:7; for, as the shoe encloses and binds the foot, so the glove the hand: and the allusion may be thought to be to a custom used by kings, when they sat down before any strong city to besiege it, to throw in a glove into the city; signifying they would never depart from the city until they had took it. Hence the custom, which still continues, of sending a glove to a person challenged to fight. And indeed the custom of casting a shoe was used by the emperor of the Abyssines, as a sign of dominion (t). Take the phrase in every light, it signifies victory and power; that he should be in Edom as at home, and there pluck off his shoe, and cast it upon him; either to carry it after him, as some think, which was the work of a servant, to which the Baptist alludes, Matthew 3:11; or rather to clean it for him; for as Moab was his washpot, to wash his hands and feet, in Edom was his shoe cleaner, to wipe off and remove the dirt and dust that was upon them (u); all which denotes great subjection: and this was fulfilled in David, 2 Samuel 8:14; and may refer to the spread of the Gospel in the Gentile world, and the power accompanying that to the subduing of many sinners in it, carried thither by those whose feet were shod with the preparation of the Gospel of peace;
Philistia, triumph thou because of me: some take this to be an ironic expression, like that in Ecclesiastes 11:9; so R. Moses in Aben Ezra, and also Kimchi. Triumph now as thou usedst to do, or if thou canst: but rather they are seriously spoken, seeing they had reason to rejoice and be glad, because they had changed hands and masters for the better, being subject to David, 2 Samuel 8:1, with this compare Psalm 108:9, and may very well be applied to the Gentiles, subdued and conquered by Christ, who triumph in him; and because delivered out of the hands of sin, Satan, and the world, through his victorious arms.
(r) "olla lotionis meae", Pagninus, Montanus, Michaelis, Gejerus; so Tigurine version, Musculus, Vatablus. (s) Elias in Tishbi, fol. 267. (t) R. Immanuel apud Castell. Lex. Polygott. col. 2342. (u) Vid. Bynaeum de Calceis Heb. l. 2. c. 8. Gusset. Ebr. Comment p. 520.
Possibly the comparison of Moab to a bath was suggested by its proximity to the Dead Sea, which might be said to be at the foot of Israel.
Over Edom . . .--The most natural explanation of this figure is that Edom is disgraced to the character of the slave to whom the conqueror tosses his sandals (na'al is collective), that they may be cleaned. (Comp. Matthew 3:11). The symbolic action of Ruth 4:7 had a different meaning, the transfer of a right of ownership, and so cannot be employed in illustration.
Of the "shoe," as a figure of what is vilest and most common, Dr. J. G. Wetzstein quotes many Arabic proverbs. A covering for the feet would naturally draw to it such associations. (Comp. the use of footstool repeatedly in the Psalms, and Shakespeare's use of foot,
"What my foot my tutor!"--Tempest.)
But the custom which Israel brought from Egypt (Exodus 3:3), of dropping the sandals outside the door of a temple, and even of an ordinary house, must have served still more to fasten on that article of dress, ideas of vileness and profanation.
Philistia, triumph thou because of me . . .--This cannot be the meaning intended by the clause, since it is quite out of keeping with the context, and in Psalms 108 we have the very opposite, "over Philistia will I triumph." We must therefore change this reading so as to get, over Philistia is my triumph, or render the text as it stands, from analogy with Isaiah 15:4 : Upon (i.e., because of) me, Philistia, raise a mournful wail.
The LXX. and Vulg. indicate this meaning while translating the proper name, "the foreigners have been subdued to me."
"I wilt wash their land as a pot;''
and so may not only signify the very great subjection of the Gentiles, even the chief among them, to Christ and his church, Isaiah 49:23; but as Moab was begotten and born in uncleanness, and his posterity an unclean generation, it may design the washing, cleansing, sanctifying, and justifying of the Gentiles in the name of Christ, and by his Spirit, 1 Corinthians 6:11;
over Edom will I cast out my shoe; as a token of possessing their land, Ruth 4:7; so some; or of subduing them; putting the feet on which the shoe is upon the necks of them, Joshua 10:24. So Kimchi interprets it,
"the treading of my foot;''
to which the Targum agrees, paraphrasing it thus;
"upon the joint of the neck of the mighty men of Edom I have cast my shoe.''
It may allude to a custom (s) in confirming a bargain, or taking possession, to pluck off the shoe in token of it, may be rendered "my glove"; as it is by the Targum on Ruth 4:7; for, as the shoe encloses and binds the foot, so the glove the hand: and the allusion may be thought to be to a custom used by kings, when they sat down before any strong city to besiege it, to throw in a glove into the city; signifying they would never depart from the city until they had took it. Hence the custom, which still continues, of sending a glove to a person challenged to fight. And indeed the custom of casting a shoe was used by the emperor of the Abyssines, as a sign of dominion (t). Take the phrase in every light, it signifies victory and power; that he should be in Edom as at home, and there pluck off his shoe, and cast it upon him; either to carry it after him, as some think, which was the work of a servant, to which the Baptist alludes, Matthew 3:11; or rather to clean it for him; for as Moab was his washpot, to wash his hands and feet, in Edom was his shoe cleaner, to wipe off and remove the dirt and dust that was upon them (u); all which denotes great subjection: and this was fulfilled in David, 2 Samuel 8:14; and may refer to the spread of the Gospel in the Gentile world, and the power accompanying that to the subduing of many sinners in it, carried thither by those whose feet were shod with the preparation of the Gospel of peace;
Philistia, triumph thou because of me: some take this to be an ironic expression, like that in Ecclesiastes 11:9; so R. Moses in Aben Ezra, and also Kimchi. Triumph now as thou usedst to do, or if thou canst: but rather they are seriously spoken, seeing they had reason to rejoice and be glad, because they had changed hands and masters for the better, being subject to David, 2 Samuel 8:1, with this compare Psalm 108:9, and may very well be applied to the Gentiles, subdued and conquered by Christ, who triumph in him; and because delivered out of the hands of sin, Satan, and the world, through his victorious arms.
(r) "olla lotionis meae", Pagninus, Montanus, Michaelis, Gejerus; so Tigurine version, Musculus, Vatablus. (s) Elias in Tishbi, fol. 267. (t) R. Immanuel apud Castell. Lex. Polygott. col. 2342. (u) Vid. Bynaeum de Calceis Heb. l. 2. c. 8. Gusset. Ebr. Comment p. 520.