Moab is my washpot - Moab was a region of country on the east of the Dead Sea, extending as far north as the river Arnon. See the notes at Isaiah 15:1-9. The words rendered wash-pot mean properly a pot or basin for washing, a wash-basin; and the expression is used here as one of contempt, as if he would use it as the meanest vessel is used. It implies that Moab was already subdued, and that the author of the psalm could make any use of it he pleased. It also implies that Moab was not regarded as adding much to his strength, or to the value of his dominions; but that, compared with other portions of his kingdom, it was of as little value as a wash-basin compared with the more valuable vessels in a house.

Over Edom will I cast out my shoe - Edom or Idumea was the country which still remained unsubdued. This David was anxious to possess, though the conquest had been delayed and prevented by the adverse circumstances to which allusion has already been made in the notes at the psalm. On the situation of Idumea, see the notes at Isaiah 34. It was a region whose possession was necessary to complete the acquisition of territory that properly pertained to the promised land; and David was now intent on acquiring it. He here expresses the utmost confidence that he would succeed in this, notwithstanding the adverse events which had occurred. It is supposed that there is allusion in the expression "I will cast out my shoe," to the custom, when transferring a possession, of throwing down a shoe on the ground as a symbol of occupancy. Compare Ruth 4:7. In the middle ages this was expressed by throwing down a glove; in the time of Columbus, by solemnly taking possession and setting up a cross; in other times, by erecting a standard, or by building a fort. Compare Rosenmuller, Das alte und neue Morgenland, No. 483. The idea is, that he would take possession of it, or would make it his own.

Philistia, triumph thou because of me - On the situation of Philistia, see the notes at Isaiah 11:14. In the margin this is, "triumph thou over me, by an irony." It may be regarded as irony, or as a taunt, meaning that Philistia was no longer now in a situation to triumph over him; or it may be understood as referring to the exultation and shouting which would ensue on the reception of its sovereign. The former seems to be the most probable interpretation, as the language is undoubtedly intended to denote absolute subjection, and not the voluntary reception of a king. The language in the entire passage is that of triumph over foes.

Moab is my washpot - The Moabites shall be reduced to the meanest slavery.

Over Edom will I cast out my shoe - I will make a complete conquest of Idumea, and subject the Edomites to the meanest offices, as well as the Moabites.

Philistia, triumph thou because of me - John Hyrcanus subdued the Idumeans, and caused them to receive circumcision, and profess the Jewish religion. The words here seem to predict their entire subjugation.

In an essay for a new translation of the Bible, there is what appears to me a correct paraphrase of the seventh and eighth verses: "Gilead and Manasseh have submitted unto me; Ephraim furnishes me with valiant men, and Judah with men of prudence and wisdom. I will reduce the Moabites to servitude; I will triumph over the Edomites, and make them my slaves; and the Philistines shall add to my triumph."

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.

Moab is my {k} washpot; over Edom will I cast out my shoe: {l} Philistia, triumph thou because of me.

(k) In most vile subjection.

(l) For you will lie and pretend you were glad.

60:8 Wash - pot - In which I shall wash my feet. I shall bring them into the lowest degree of servitude. Shoe - I will use them like slaves; a proverbial expression. Triumph - It is an ironical expression, signifying that her triumphs were come to an end.

triumph...: or, triumph thou over me: (by an irony)

8. Moab-is a my washpot-the most ordinary vessel.

over-or, "at"

Edom-(as a slave) he casts his shoe.

Philistia, triumph, &c.-or, rather, "shout."

for me-acknowledges subjection (compare Ps 108:9, "over Philistia will I triumph").

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.