8“Moab is My washbowl;
         Over Edom I shall throw My shoe;
         Shout loud, O Philistia, because of Me!”

9Who will bring me into the besieged city?
         Who will lead me to Edom?

10Have not You Yourself, O God, rejected us?
         And will You not go forth with our armies, O God?

11O give us help against the adversary,
         For deliverance by man is in vain.

12Through God we shall do valiantly,
         And it is He who will tread down our adversaries.

Parallel Verses

New American Standard Bible (©1995)
"Gilead is Mine, and Manasseh is Mine; Ephraim also is the helmet of My head; Judah is My scepter.

GOD'S WORD® Translation (©1995)
Gilead is mine. Manasseh is mine. Ephraim is the helmet on my head. Judah is my scepter.

King James Bible
Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

Douay-Rheims Bible
Galaad is mine, and Manasses is mine: and Ephraim is the strength of my head. Juda is my king:

Darby Bible Translation
Gilead is mine, and Manasseh is mine, and Ephraim is the strength of my head; Judah is my law-giver;

English Revised Version
Gilead is mine, and Manasseh is mine; Ephraim also is the defence of mine head; Judah is my sceptre.

Webster's Bible Translation
Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head; Judah is my lawgiver;

World English Bible
Gilead is mine, and Manasseh is mine. Ephraim also is the defense of my head. Judah is my scepter.

Young's Literal Translation
Mine is Gilead, and mine is Manasseh, And Ephraim is the strength of my head, Judah is my lawgiver,

Cross References

Genesis 49:10 "The scepter shall not depart from Judah, Nor the ruler's staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples.

Numbers 34:19 "These are the names of the men: of the tribe of Judah, Caleb the son of Jephunneh.

Deuteronomy 33:17 "As the firstborn of his ox, majesty is his, And his horns are the horns of the wild ox; With them he will push the peoples, All at once, to the ends of the earth. And those are the ten thousands of Ephraim, And those are the thousands of Manasseh."

Joshua 13:31 also half of Gilead, with Ashtaroth and Edrei, the cities of the kingdom of Og in Bashan, were for the sons of Machir the son of Manasseh, for half of the sons of Machir according to their families.

1 Chronicles 5:2 Though Judah prevailed over his brothers, and from him came the leader, yet the birthright belonged to Joseph),

Commentary

Matthew Henry's Whole Bible Commentary

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 (v. 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, Ps. 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, v. 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, 1 Co. 3:22, 23.

2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, v. 8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2 Sa. 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, Ruth 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, v. 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 (v. 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.

Calvin's Commentary

4. Thou hast given a banner to them that fear thee, that it may be displayed before the truth. Selah. 5. That thy beloved may be delivered, [384] save with thy right hand, and hear me. 6. God hath spoken in his holiness; I will rejoice: I will divide Shechem, and mete out the valley of Succoth. 7. Gilead is mine, and Manasseh is mine; Ephraim also is mine strength of my head; Judah is my lawgiver. [385] 8. Moab is my washpot; over Edom will I cast my shoe: Palestina, triumph over me.

4 Thou hast given a banner to them that fear thee. Some interpreters would change the past tense, and read the words as if they formed a continuation of the prayers which precede -- O that thou wouldst give a banner to them that fear thee! [386] But it is better to suppose that David diverges to the language of congratulation, and, by pointing to the change which had taken place, calls attention to the evident appearances of the divine favor. He returns thanks to God, in the name of all the people, for having raised a standard which might at once cheer their hearts, and unite their divided numbers. [387] It is a poor and meagre interpretation which some have attached to the words, before the truth, that God showed favor to the Jews because he had found them true-hearted, and sound in his cause. Those in the higher ranks had, as is well known, proved eminently disloyal; the common people had, along with their king, broken their divine allegiance: from the highest to the lowest in the kingdom all had conspired to overthrow the gracious purpose of God. It is evident, then, that David refers to the truth of God as having emerged in a signal manner, now that the Church began to be restored. This was an event which had not been expected. Indeed, who did not imagine, in the desperate circumstances, that God's promises had altogether failed? But when David mounted the throne, his truth, which had been so long obscured, again shone forth. The advantage which ensued extended to the whole nation; but David intimates that God had a special respect to his own people, whose deliverance, however few they might be in number, he particularly contemplated.

He next proceeds to address God again in prayer; although, I may observe in passing, the words which follow, that thy beloved may be delivered, are read by some in connection with the preceding verse. I am myself inclined to adopt that construction; for David would seem to magnify the illustration which had been given of the divine favor, by adverting to the change which had taken place, [388] God having inspirited his people so far as to display a banner; where, formerly, they were reduced to a state of extremity, from which it seemed impossible to escape without a miracle. In the previous verse he calls them fearers of the Lord, and now his beloved; implying that, when God rewards such as fear and worship him, it is always with a respect to his own free love. And prayer is subjoined: for however great may be the favors which God has bestowed upon us, modesty and humility will teach us always to pray that he would perfect what his goodness has begun.

6. God hath spoken in his holiness; I will rejoice. Hitherto he has adverted to the proofs which had come under their own observation, and from which they might easily see that God had manifested his favor in a manner new, and for many years unprecedented. He had raised the nation from a state of deep distress to prosperity, and had changed the aspect of affairs so far, that one victory was following another in rapid succession. But now he calls their attention to a point of still greater importance, the divine promise -- the fact that God had previously declared all this with his own mouth. However numerous and striking may be the practical demonstrations we receive of the favor of God, we can never recognize them, except in connection with his previously revealed promise. What follows, although spoken by David as of himself individually, may be considered as the language adopted by the people generally, of whom he was the political head. Accordingly, he enjoins them, provided they were not satisfied with the sensible proofs of divine favor, to reflect upon the oracle by which he had been made king in terms the most distinct and remarkable. [389] He says that God had spoken in his holiness, not by his Holy Spirit, as some, with an over-refinement of interpretation, have rendered it, nor by his holy place, the sanctuary; [390] for we read of no response having been given from it to the prophet Samuel. It is best to retain the term holiness, as he adverts to the fact of the truth of the oracle having been confirmed, and the constancy and efficacy of the promise having been placed beyond all doubt by numerous proof, of a practical kind. As no room had been left for question upon the point, he employs this epithet to put honor upon the words which had been spoken by Samuel. He immediately adds, that this word of God was the chief ground upon which he placed his trust. It might be true that he had gained many victories, and that these had tended to encourage his heart; but he intimates, that no testimony which he had received of this kind gave him so much satisfaction as the word. This accords with the general experience of the Lord's people. Cheered, as they unquestionably are, by every expression of the divine goodness, still faith must ever be considered as holding the highest place -- as being that which dissipates their worst sorrows, and quickens them even when dead to a happiness which is not of this world. Nor does David mean that he merely rejoiced himself. He includes, in general, all who feared the Lord in that Kingdom. And now he proceeds to give the sum of the oracle, which it is observable that he does in such a way as to show, in the very narration of it, how firmly he believed in its truth: for he speaks of it as something which admitted of no doubt whatsoever, and boasts that he would do what God had promised. I will divide Shechem, he says, and mete out the valley of Succoth [391] The parts which he names are those that were more late of coming into his possession, and which would appear to have been yet in the hands of Saul's son, when this psalm was written. A severe struggle being necessary for their acquisition, he asserts that, though late of being subdued, they would certainly be brought under his subjection in due time, as God had condescended to engage this by his word. So with Gilead and Manasseh [392] As Ephraim was the most populous of all the tribes, he appropriately terms it the strength of his head, that is, of his dominions. [393] To procure the greater credit to the oracle, by showing that it derived a sanction from antiquity, he adds, that Judah would be his lawgiver, or chief; which was equivalent to saying, that the posterity of Abraham could never prosper unless, in agreeableness to the prediction of the patriarch Jacob, they were brought under the government of Judah, or of one who was sprung from that tribe. He evidently alludes to what is narrated by Moses, (Genesis 49:10,) "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." The same word is there used, mchvqq, Mechokek, or legislator. It followed, that no government could stand which was not resident in the tribe of Judah, this being the decree and the good pleasure of God. The words are more appropriate in the mouth of the people than of David; and, as already remarked, he does not speak in his own name, but in that of the Church at large.

8 Moab is my wash-pot In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abraham he would govern as brethren, and not as slaves; but it was allowable for him to exercise greater severities upon the profane and the uncircumcised, in order to their being brought under forcible subjection. In this he affords no precedent to conquerors who would inflict lawless oppression upon nations taken in war; for they want the divine warrant and commission which David had, invested as he was not only with the authority of a king, but with the character of an avenger of the Church, especially of its more implacable enemies, such as had thrown off every feeling of humanity, and persisted in harassing a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. [394] With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. [395] What follows concerning Palestina is ambiguous. By some the words are taken ironically, as if David would deride the vain boastings of the Philistines, who were constantly assaulting him with all the petulance which they could command. [396] And the Hebrew verb rv, ruang, though it means in general to shout with triumph, signifies also to make a tumult, as soldiers when they rush to battle. Others, without supposing any ironical allusion, take the words as they stand, and interpret them as meaning servile plaudits; that much and obstinately as they hated his dominion, they would be forced to hail and applaud him as conqueror. Thus in Psalm 18:44, it is said, "The sons of the strangers shall feign submission to me." [397]

Footnotes:

[384] "Ou, que tes bien aimez soyont delivrez." -- Fr. marg. "Or, let thy beloved be delivered."

[385] "Ou, gouverneur." -- Fr. marg. "Or, governor."

[386] Boothroyd gives a translation similar to this, and thinks that this is required by the connection. But see note 3, p. 397.

[387] Hamer has given a very ingenious explanation of this passage, derived from the manners of the East. "It seems," says he, "that the modern Eastern people have looked upon the giving them a banner as a more sure pledge of protection than that given by words.' So Albertus Aquensis tell us, that when Jerusalem was taken in 1099, about three hundred Saracens got upon the roof of a very lofty building, and earnestly begged for quarter, but could not be induced, by any promises of safety, to come down, until they had received the banner of Tancred [one of the chiefs of the Crusade army] as a pledge of life. It did not, indeed, avail them, as that historian observes; for their behavior occasioned such indignation that they were destroyed to a man. The event showed the faithlessness of these zealots, whom no solemnities could bind; but the Saracens surrendering themselves upon the delivery of a standard to them, proves in what a strong light they looked upon the giving them a banner; since it induced them to trust it when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed, in like manner, an obligation to protect, and the Psalmist might consider it in this light, when, upon a victory gained over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, Thou hast showed thy people hard things, etc.; thou hast given a banner to them that fear thee.' Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection." -- Observations, volume 3, pp. 496, 497. Harmer supposes that our translation, which speaks of a banner displayed, is inaccurate; observing, that it is most probable that the Israelites anciently used only a spear, properly ornamented to distinguish it from a common one -- a supposition which he founds on the fact, that a very long spear, covered all over with silver, and having a ball of gold on the top, was the standard of the Egyptian princes at the time of the Crusade wars, and was carried before their armies. He proposes to read, "Thou hast given an ensign or standard [nm, nes] to them that fear thee, that it may be lifted up." But Parkhurst considers the radical meaning of the Hebrew word nm, nes, to be a banner or ensign, from its waving or streaming in the wind; in other words, a streamer See his Lexicon on nm. Mant's explanation of the phrase is similar to that of Calvin. "In this place," says he, "it may mean no more than that God had united his people under one head, and so enabled them to meet their enemies by repairing to the standard of their sovereign." "The banner, or standard of an army," says Walford, "is the object of constant attention to soldiers: so long as it is safe, and elevated, so long courage, hope, and energy, are maintained. The poet uses this symbol to express his hope that God Himself would be the source of their valor and success, in order that the truth, the promise made to David, might be accomplished."

[388] The Latin is here concise -- "Nam in ipsa varietate David magnitudinem gratiae commendat." Accordingly, the French version amplifies the passage -- "Car David en proposant la diversite et la changement d'un temps a l'autre magnifie," etc.

[389] "Cum praeclaris elogiis." -- Lat. Amplified in the French version as follows: -- "l'ornant de titres excellens, et lui faisant des promesses authentiques."

[390] This is the reading of Mudge, Street, Archbishop Secker, and Morrison. "Should not the word be read, in his sanctuary? whence the divine oracles were issued forth. David, having received a favorable answer, perhaps by Urim and Thummim, delivers himself in a strain of the fullest confidence of victory over his enemies." -- Dimock.

[391] Shechem lay in Samaria, and, therefore, by it the whole of Samaria may be intended. The valley of Succoth, or booths, received its name from Jacob's making booths, and feeding his cattle there. (See Genesis 33:17, 18.) It lay beyond the Jordan, and it may be employed to designate the whole of that district of country. Though Samaria, and the country beyond the Jordan, were now in the hands of the enemy, yet David anticipates the time when he would gain complete and absolute possession of them, which he expresses by dividing, and meting them out. The allusion is to the dividing and measuring out of land; and it was a part of the power of a king to distribute his kingdom into cities and provinces, and to place judges and magistrates over them.

[392] Gilead and Manasseh were beyond the Jordan. The tribe of Gad, which was in Gilead, was distinguished for its warlike valor.

[393] This tribe was also distinguished for its valor. (Deuteronomy 33:17; Psalm 78:9; see also Genesis 48:19.)

[394] This office of washing the feet was in the East commonly performed by slaves, and the meanest of the family, as appears from what Abigail said to David when he took her to wife, "Behold, let thine handmaid be a servant to wash the feet of the servants of my lord," 1 Samuel 25:41; and from the fact of our Savior washing his disciples' feet, to give them an example of humility, John 13:5. The word nipter, used in this last passage, signifies in general a washing pot, and is put for the word podoniptron, the term which the Greeks, in strict propriety of speech, applied to a vessel for washing the feet. As this office was servile, so the vessels employed for this purpose were a mean part of household stuff. Gataker and Le Clerc illustrate this text from an anecdote related by Herodotus, concerning Amasis, king of Egypt, who expressed the meanness of his own origin by comparing himself to a pot for washing the feet in, (Herod., Lib. 2, c. 172.) When, therefore, it is said, Moab is my washing-pot,' the complete and servile subjection of Moab to David is strongly marked. This is expressed not by comparing Moab to a slave who performs the lowest offices, as presenting to his master the basin for washing his feet, but by comparing him to the mean utensil itself. See 2 Samuel 8:2; 1 Chronicles 18:1, 2, 12, 13

[395] Edom or Idumea was inhabited by the Edomites, or posterity of Edom, that is, Esau, (the elder brother of Jacob,) who, on account of his profanity in selling his birthright for a mess of red pottage -- called in Hebrew Edom -- had this name imposed upon him to the perpetual disgrace of himself and his posterity, (Genesis 25:30; Genesis 36:8, 9; Hebrews 12:16.) The expression, "Over Edom will I cast my shoe," has been differently explained by interpreters. Some, as Gataker and Martin, read, "To Edom will I cast my shoe;" and suppose that the reference is to the custom which then prevailed, of the master employing his meanest servant to untie, take off, and cleanse his shoes, (Matthew 3:11; Luke 3:16;) and that David intimates, that the Edomites would become his menial slaves, who would perform to him the lowest offices. "And the prophet," observes Martin, "uses the word throw, which marks an action done in a passionate and angry manner, in allusion to the circumstance that masters, when employing their servants with whom they are displeased to take off their shoes, hold out their feet to them with violence, as if they would thrust their feet against them." The LXX. and Vulgate read, "will extend my shoe." And Bishop Horne is of opinion, that the meaning is, "extending his shoe," that is to say, putting his feet upon them; and this, it is well known, was the manner in which Eastern conquerors were wont to treat their captives. But there is another ancient custom to which others suppose the passage refers. The ancients were wont to throw their shoes and sandals, when soiled with dirt, into some obscure corner before they sat down to meat, and many might possibly have some mean place in their houses into which they commonly threw them; and, therefore, the throwing of the shoe over or on Edom might mean, as Bucer expounds it, "Edom will be as the place into which I cast my shoe." But whatever may be the precise allusion, the meaning conveyed undoubtedly is, that David would make a complete conquest of Edom, that he would reduce it to the lowest subjection. And such was actually the case, as we learn from 2 Samuel 8:14. "Abu Walid would have nl here to signify a fetter, -- I will cast my fetter or chain on him:' and so Kimchi, in his roots; though in his comment here he interpret it in the notion of a shoe." -- Hammond

[396] "The apostrophe to Philistia is the language of irony and of defiance. -- Philistia, triumph thou over me!' as if he had said, Thou hast been used to insult and triumph over me; but circumstances are now reversed, and it is my turn to shout and triumph over thee.' See Psalm 108:9." Williams' Cottage Bible.

[397] "Philistia, be thou glad of me, rather, Philistia, welcome we (as thy conqueror) with shouts; a hard task for the vanquished to perform." -- Cresswell Bishop Horne reads, "Over Philistia give a shout of triumph." Horsley reads, "Over Philistia is my shout of triumph." "I take," says he, "htryy for a noun substantive, with the pronoun of the first person suffixed."

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The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
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