Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies? Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK EXPOSITORY (ENGLISH BIBLE) 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.Wilt not thou, O God, which hadst east us off? - See the notes at Psalm 60:1. The meaning is, that although God had seemed to reject and forsake them, they had no other resource, and the appeal might be still made to him. The psalmist hoped that he would again be favorable to his people, and would not forsake them altogether. It is still true that although God may seem to forsake us, that although he may leave us for a time to discouragement and darkness, yet we have no other resource but himself; it is still true that we may hope in his mercy, and plead for his return.And thou, O God, which didst not go out with our armies? - Who didst suffer us to be defeated. See the notes at Psalm 60:2-3. 10. Wilt not thou?—or, "Is it not Thou?" To wit, in former times, but now hast graciously returned to us. He brings to his own and people’s minds their former calamities, that they may be more thankful for present mercies and deliverance.Wilt not thou, O God?.... This is an answer to the question, and is made by putting another, which tacitly contains in it an affirmation that God would do it. He has foretold the destruction of the Romish antichrist; he has said it shall be: he is faithful to his purposes, predictions, and promises; he is able to effect it; strong is the Lord that judgeth Babylon, Revelation 18:10; He will put it into the hearts of the kings of the earth to hate her; he will encourage them to reward her double; he will give her blood to drink, because she is worthy; her destruction will be according to his righteous judgment, and will be irretrievable; he will call upon all his people to rejoice at it, whose shoutings on this occasion will be like those of persons that enter into a conquered city in triumph; which hadst cast us off; who seemed in former times to have cast off his people, when they were killed all the day long; accounted as sheep for the slaughter; were slain in great numbers in the Low Countries; burnt here in England; massacred in France and Ireland: especially God seemed to have cast off his people, and to have had no regard to his interest, when antichrist so prevailed, that all the world wondered after the beast; and thou, O God, which didst not go forth with our armies: but suffered the antichristian beast to make war with the saints, and to overcome and kill them; and which was the case in many pitched battles with the Waldenses and Albigenses before the Reformation, and with the Protestants in Germany since. But this will not be always the case; he whose name is the Word of God, the King of kings, and Lord of lords, will fight with the antichristian powers, and overcome them, and make his people more than conquerors over them; and his having formerly seemed to have cast them off, and not going forth with their armies, will serve as a foil to set off the glorious and complete victory that will at last be obtained. Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?EXEGETICAL (ORIGINAL LANGUAGES) 10. Wilt not thou, O God &c.] This rendering, which is that of the LXX, Vulg., Symm., and Jer., is grammatically legitimate, though less obvious than that of R.V.;Hast not thou, O God, cast us off? And thou goest not forth, O God, with our hosts. It suits the context better as the answer to Psalm 60:9 in a tone of confidence which corresponds to that of Psalm 60:12. Though God has for the moment deserted us, and has not led our armies to victory, He will surely now give us help, for we trust in Him alone. The rendering of R.V. introduces a note of despair, which harmonises ill with the confidence of Psalm 60:12. With it the connexion of thought would be, Who can lead us into the enemy’s stronghold? None but God, and God has deserted us. Yet even now perhaps He will hear our prayer (Psalm 60:11). With the second line cp. Psalm 44:9. Verse 10. - Wilt not thou, O God, which hadst cast us off? rather, Hast not thou, O God, cast us off? Can we expect thee to lead us, when thou hast so lately cast us off, and, as we hear it said on all sides, dost not go out with our armies? A reference, perhaps, to Psalm 44:9. Psalm 60:10The third strophe reverts to prayer; but the prayer now breathes more freely with a self-conscious courage for the strife. The fortified city (עיר מצור) is not Rabbath Ammon; but, as becomes evident from the parallel member of the verse and 2 Kings 14:7, the Idumaean chief city of Sela' (סלע) or Petra (vid., Knobel on Genesis 36:42, cf. Psalm 31:22; 2 Chronicles 8:5; 2 Chronicles 11:5 together with Psalm 14:5). The wish: who will conduct me equals Oh that one would conduct me (Ges. 136, 1)! expresses a martial desire, joyful at the prospect of victory; concerning מי נחני, quis perduxerit me, vid., on Psalm 11:3. What follows is not now to be rendered: Not Thou (who but Thou), Elohim, who...(Hitzig) - for in order to have been understood thus and not as in Psalm 60:3, Psalm 44:10, the poet could not have omitted אשׁר - on the contrary, the interrogatory הלא is the foundation on which the supplicatory הבה is raised. The king of Israel is hard pressed in the battle, but he knows that victory comes from above, from the God who has hitherto in anger refused it to His people, inasmuch as He has given power to Edom to break through the defensive forces of Israel (vid., Psalm 44:10). עזרת (not עזרת equals עזרה) is, as in Psalm 108:13, equivalent to עזרתה. The view that it is equal to עזרתי, the suffix being cast away, is not confirmed in this instance, vid., on Psalm 16:6, cf. Psalm 3:3. How vain is human succour, has been seen only very recently in the case of the kings of Zobah and Ammon, who have succumbed in spite of their confederates. Israel prays for its victorious power from above, and also obtains it thence, as is most confidently expressed in v. 14. עשׂה חיל, to do valiantly, to show valour, is equivalent to: to be victorious, as in Psalm 118:16. In God does Israel conquer, and God, who is in Israel, will by means of Israel tread down Edom in accordance with its deserts. 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