You have given a banner to those who fear you, that it may be displayed because of the truth.
Parallel Translations
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You have given a banner to those who fear you, that it may be displayed because of the truth.
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Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
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(60-6) Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth. Selah
Cross-references (12)
Passages linked to Psalms 60:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 20:5 We will triumph in your salvation. In the name of our God, we will set up our banners. May Yahweh grant all your requests.
- Exodus 17:15 Moses built an altar, and called its name “Yahweh our Banner”.
- Isaiah 11:12 He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
- Isaiah 5:26 He will lift up a banner to the nations from far away, and he will whistle for them from the end of the earth. Behold, they will come speedily and swiftly.
- Song of Solomon 2:4 He brought me to the banquet hall. His banner over me is love.
- Isaiah 13:2 Set up a banner on the bare mountain! Lift up your voice to them! Wave your hand, that they may go into the gates of the nobles.
- Isaiah 49:22 The Lord Yahweh says, “Behold, I will lift up my hand to the nations, and lift up my banner to the peoples. They shall bring your sons in their bosom, and your daughters shall be carried on their shoulders.
- Isaiah 59:14-15 Justice is turned away backward, and righteousness stands far away; for truth has fallen in the street, and uprightness can’t enter. Yes, truth is lacking; and he who departs from evil makes himself a prey. Yahweh saw it, and it displeased him that there was no justice.
- Jeremiah 5:1-3 “Run back and forth through the streets of Jerusalem, and see now, and know, and seek in its wide places, if you can find a man, if there is anyone who does justly, who seeks truth, then I will pardon her. Though they say, ‘As Yahweh lives,’ surely they swear falsely.” O Yahweh, don’t your eyes look on truth? You have stricken them, but they were not grieved. You have consumed them, but they have refused to receive correction. They have made their faces harder than a rock. They have refused to return.
- Psalms 12:1-2 Help, Yahweh; for the godly man ceases. For the faithful fail from among the children of men. Everyone lies to his neighbor. They speak with flattering lips, and with a double heart.
- Psalms 45:4 In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds.
- Isaiah 59:19 So they will fear Yahweh’s name from the west, and his glory from the rising of the sun; for he will come as a rushing stream, which Yahweh’s breath drives.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 4 Thou hast given a banner to them that…
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! 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. 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, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain In making me king, thou hast performed thy promise,…
In making me king, thou hast performed thy promise, which seemed to have lost the force.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 60:4 Thou hast given a banner to them…
Psa 60:4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
Ver. 4. Thou hast given a banner] All the forementioned had formerly befallen them, but now it began to be better, the scene to be altered, banners erected, and displayed in token of victory, and for a singular sign of God s favour, in that juncture of time and deplored condition of theirs.
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Because of the truth. Selah] Heb. From the face of the truth, that is, with reference to thy promises, which thou failest not to fulfil.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Thou hast given; either,
Thou hast given; either,
1. Formerly. As thou hast sometimes afflicted thy people, so at other times thou hast delivered them. Or rather,
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2. Now lately by and under me.
A banner; which is a sign and instrument,
1. Of union. This people, who were lately divided and under several banners, thou hast now gathered together and united under one banner, to wit, under my government.
2. Of battle. Thou hast given us an army and power to oppose our enemies. We had our banner to set against theirs.
3. Of triumph. We have not lost our banner, but gained theirs, and brought it away in triumph: compare Psa 20:5.
To them that feared thee; or, for or on the behalf of them that feared thee. An emphatical passage, implying that God gave so great a blessing to the people of Israel, for the sake of those few sincere Israelites which were among them.
Because of the truth; not for any merit of ours, but to show thy faithfulness in making good thy promises which thou hast made, both to me, concerning the establishing of this kingdom to me and to my seed for ever, and to thy people in general, whom thou hast frequently promised to hear and help when they call upon thee in times of trouble.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Thou hast given a banner,.... The word is, by…
Thou hast given a banner,.... The word is, by Jarchi, taken to signify "temptation" or "trial" (o); and he interprets it of many troubles which they had, that they might be tried by them, whether they would stand in the fear of God, and so considers these words as a continuation of the account of the distresses of the people of Israel; but they are rather to be considered as declaring a peculiar blessing and favour bestowed upon some among them, who are here described, when the rest were involved in the greatest calamities, signified by a "banner" or "ensign" given them; by which is meant, not so much David literally, and the victory he obtained over the Syrians and Edomites, of which the banner displayed might be a token; but the Messiah, who is said to be given for a banner, or set up as an ensign for the people, Isa 11:10; for the gathering of them to him, to prepare them for war, and animate them to fight the good fight of faith, and oppose every enemy; to direct where they should stand to be on duty, where they should go, and whom they should follow; and is expressive of the victory over sin, Satan, and the world, they have through him: and this is given
to them that fear thee; who have the grace of fear put into their hearts; who fear the Lord and his goodness, and serve him with reverence and godly fear; who worship him both inwardly and outwardly, in spirit and in truth, whether among Jews or Gentiles, though the former may be chiefly intended; such as old Simeon, Anna the prophetess, and others, to whom Christ was made known; and especially the apostles of Christ, and those to whom their ministry became useful; whose business it was to display this banner, set up this ensign, and hold out this flag; as it follows:
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that it may be displayed because of the truth; not because of the truth of Abraham, as the Targum; nor because of the truth, sincerity, and uprightness, of those that fear the Lord; but because of his own truth and faithfulness in the performance of his promises made concerning the displaying of this banner; or the sending of his son into the world, and the preaching of his Gospel in it; see Rom 15:8.
Selah; on this word; see Gill on Psa 3:2.
(o) So Yalkut Simconi in loc. par. 2. fol. 103. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A banner - Which is a sign and instrument,
A banner - Which is a sign and instrument,
1. Of union. This people who were lately divided, thou hast united under one banner, under my government:
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2. Of battle. Thou hast given us an army, and power to oppose our enemies; which blessing God gave to Israel, for the sake of those few sincere Israelites who were among them. The truth - Not for any merit of ours, but to shew thy faithfulness in making good thy promises.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. Thou hast given a banner] נס nes,…
Verse 4. Thou hast given a banner] נס nes, a sign, something that was capable of being fixed on a pole.
That it may be displayed] להתנוסס lehithnoses, that it may be unfurled.
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Because of the truth.] מפני קשט mippeney koshet, from the face of truth; which has been thus paraphrased: If we have displayed the ensign of Israel, and gone forth against these our enemies, who have now made such a terrible breach among us, (Ps 60:1-3,) it was because of thy truth-the promises of victory which we supposed would attend us at all times.
Mr. Mudge, thus: "Thou givest to them that fear thee a signal to be displayed before the truth. That thy favoured ones may be delivered, clothe thy right arm with victory, and answer us. God speaketh in his sanctuary, I will exult; I shall portion out Shechem, and measure the valley of Succoth." The fourth verse seems to mean that God had appointed for the consolation of his people a certain signal of favour, with which therefore he prays him to answer them. This, accordingly, he does. God speaketh in his sanctuary, called debir or oracle for that very reason. What he desires then, as he stands imploring the mercy of God before the oracle, is, that he may see the usual signal of favour proceed from it; a voice, perhaps joined with some luminous emanations, whence the phrase of the light of God's countenance. The expression in the sixth verse seems to be proverbial, and means, "I shall divide the spoils of my enemies with as much ease as the sons of Jacob portioned out Shechem, and measured out for their tents the valley of Succoth." Mr. Harmer gives a very ingenious illustration of the giving the banner. "Albertus Aquensis informs us that when Jerusalem was taken in 1099 by the crusaders, about three hundred Saracens got on the roof of a very high building, and earnestly begged for quarter; but could not be induced by any promises of safety to come down, till they had received the banner of Tanered, one of the crusade generals, as a pledge of life. The event showed the faithlessness of these zealots, they put the whole to the sword. But the Saracens surrendering themselves upon the delivering of a standard to them, proves in how strong a light they looked upon the giving 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 here consider it in this light when he says, Thou hast shown thy people hard things; but thou hast given a banner to them that fear thee. Though thou didst for a time give up thy Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thus God gave them a banner or standard that it might be displayed, or lifted up; or rather, that they may lift up a banner to themselves, or encourage themselves with the confident persuasion that they are under the protection of God: because of the truth - the word of promise, which is an assurance of protection - like the giving me and my people a banner, the surest of pledges." - Harmer's Observations. See at the end of the chapter. See Clarke on Ps 60:12.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 60:4-5. Thou hast given a banner, &c. —…
Psa 60:4-5. Thou hast given a banner, &c. — But now thou hast granted the desires of those that devoutly worship and serve thee, and given an ensign to which all the tribes may repair. David, says Dr. Delaney, was the only centre of union which that people ever had, and God now made him their captain and ruler to manifest the truth of those promises which had been made to him long before. But the banner here is not only to be considered as a sign and instrument of their union, intimating that they, who were lately divided under several banners, should now be gathered together and united under one; but also of battle and war. As if he had said, Thou hast given us an army and power to oppose our enemies: we have our banner to set against theirs. Though the Philistines and other nations have long been too hard for us, by reason of our divisions, yet now thou hast united us under one government, that the people may unanimously fight against their enemies. To them that fear thee — Or, for, or on behalf of, them that fear thee; an emphatical passage, implying that God gave this great blessing to the people of Israel for the sake of those few sincere Israelites, who were among them. That it may be displayed because of the truth — Not for any merit of ours, but to show thy faithfulness in making good thy promises. That thy beloved may be delivered, &c. — That by thy mighty power accompanying my arms, I may be an instrument of delivering thy beloved people from those that have oppressed them; save with thy right hand — With thine own power: and with such instruments as thou art pleased to make use of. Observe, reader, they that fear God are his beloved; they are dear to him as the apple of his eye: they are often in distress, but they shall be delivered, for God’s own right hand shall save them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Thou hast given a banner to them that fear…
Thou hast given a banner to them that fear thee - The word rendered “banner” - נס nês - means properly anything elevated or lifted up, and hence, a standard, a flag, a sign, or a signal. It may refer to a standard reared on lofty mountains or high places during an invasion of a country, to point out to the people a place of rendezvous or a rallying place Isa 5:26; Isa 11:12; Isa 18:3; or it may refer to a standard or ensign borne by an army; or it may refer to the flag of a ship, Eze 27:7; Isa 33:23. Here it doubtless refers to the flag, the banner, the standard of an army; and the idea is that God had committed such a standard to his people that they might go forth as soldiers in his cause. They were enlisted in his service, and were fighting his battles.
That it may be displayed because of the truth - In the cause of truth; or, in the defense of justice and right. It was not to be displayed for vain parade or ostentation; it was not to be unfolded in an unrighteous or unjust cause; it was not to be waved for the mere purpose of carrying desolation, or of securing victory; it was that a righteous cause might be vindicated, and that the honor of God might be promoted. This was the reason which the psalmist now urges why (God should interpose and repair their disasters - that it was his cause, and that they were appointed to maintain and defend it. What was true then of the people of God, is true of the church now. God has given to his church a banner or a standard that it may wage a war of justice, righteousness, and truth; that it may be employed in resisting and overcoming his enemies; that it may carry the weapons of truth and right against all injustice, falsehood, error, oppression, and wrong; that it may ever be found on the side of humanity and benevolence - of virtue, temperance, liberty, and equality; and that it may bear the great principles of the true religion to every territory of the enemy, until the whole world shall be subdued to God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Yet to God's banner they will rally, and pray…
Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Psa 17:7; Psa 20:6), they may be safe.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. Banner—The Hebrew word נס, (nes,) which occurs only…
4. Banner—The Hebrew word נס, (nes,) which occurs only here in the psalms, denotes the military signal which was attached to a long pole and set upon conspicuous places, as city walls or high hills, as a war-signal to rally the people to arms; see Isa_5:26; Isa_18:3; Jer_4:6; Jer_4:21; Jer_51:12; Jer_51:27. It differs from דגל, (degel,) the military standard for each of the four divisions of the twelve tribes, Numbers 2; and from אות, (oth,) the ensign for a single tribe. Num_2:2. Isaiah repeatedly uses it as a signal for assembling the exiles for their return to Jerusalem. Isa_11:10; Isa_11:12; Isaiah 69:22; Isa_62:10-11. In the text it may mean a military signal for a war muster, as the root verb dagal is used, Psa_20:5; or a token of victory and protection, which would be exactly the oriental proverbial sense, as, Son_2:4, “his banner, (degel,) over me was love.”
Displayed—It is better to follow our English version, and take התנוסס, (hithnoses,) as a peculiar conjugation (Hithpoel) of נסס, (nasas,) to elevate, lift up. It cannot be derived from נוס, (noos,) to flee, and make sense or agree with the context, for this second strophe, Psa_60:4-8, opening with the triumphal strain, “Thou hast given a banner,” etc., is one of hope, victory, and exultation, not of retreat and dismay. There is here a total change in the tone and spirit of the psalm from the complaint, Psa_60:1-3.
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Because of the truth—The Septuagint (followed by the Vulgate and Syriac, with some modern critics) reads: “Thou hast given a token to them that fear thee, to flee from before the bow.” But this takes קשׁת, (kohshet,) truth, the same as קשׁת, (kehsheth,) bow, which requires an exchange of the final radicals, with a new vowel pointing. This, however, is not necessary. The word, as it stands in the text, has its ground form in Pro_22:21, where it means truth, as also its corresponding Chaldee, (קשׁושׂ,) Dan_2:47; Dan_4:27, with the same meaning. This also requires that מפני, (mipnee,) literally from the face of, before, be understood as indicating the reason or motive in the sense of because of, in consideration of, as in Deu_28:20; Neh_4:9; Neh_5:15, and in twelve other places. This makes Zec_9:16, a parallel passage. It also makes sense, which the other does not; for the idea of giving a banner that they might fly before the archers is absurd. By this interpretation, which is simply that of the English text, the spirit of the context is preserved, as already noticed; by the other, it is completely destroyed. “Truth,” here, must be understood in the sense of fidelity to the purpose and covenant of God to David touching his kingdom, which the allied nations had conspired to overthrow.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. That it may be displayed because of the…
4. That it may be displayed because of the truth] With this rendering, which has been retained in the text of the R.V., the verse becomes the preface to the following prayer. Israel is charged with the maintenance of God’s cause, therefore let Him help them against the heathen. But it is decidedly preferable (cp. R.V. marg.) to follow the LXX, Vulg., Symm., and Jer. in rendering, That they may betake themselves to flight from before the bow (cp. Isa_31:8). The verse then forms the conclusion of the first stanza of the Psalm. By ‘them that fear thee’ Israel is meant; and the word implies that Israel is loyal to Jehovah (cp. Psa_44:17 ff). He has ‘given them a banner’ (cp. Isa_5:26; Isa_13:1; Jer_4:6), raised a standard to summon them to fight for His cause (for the cause of the nation was the cause of its God), in order that they should be put to flight before the enemy’s archers. The words are reproachfully sarcastic, and there is no need to weaken the sarcasm by inserting only before that they may betake themselves to flight. God has deliberately mustered His people and led them forth to defeat. They recall (though their spirit is wholly different) the complaint of the Israelites in the wilderness, “Because the Lord hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us” (Deu_1:27).
The view that Psa_60:1-4 form the first stanza of the Psalm is confirmed by the position of Selah, by the commencement of the extract in Psalms 108 with Psa_60:5, and by the symmetry of structure which is given by a division at this point.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) Thou hast given.—Amid the uncertainty attaching to this…
(4) Thou hast given.—Amid the uncertainty attaching to this verse, one thing is certain, that the Authorised Version rendering of its second clause must be abandoned. Instead of koshet (truth), we must read with the LXX. and Symmachus kesheth (a bow). It is more than doubtful if the preposition rendered because of can have that meaning. Nor can the rendering of the verb, that it may be displayed, be defended. Render, Thou hast given Thy fearers a banner, that they may rally to it from before the bow, and comp. Isa_13:2.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Thou hast given a tanner to them that fear…
Thou hast given a tanner to them that fear thee, that it may be displayed because of the truth. So most commentators. But the ancient rendering, recently revived by Professor Cheyne, is perhaps preferable. According to this, the meaning is, "Thou hast indeed given a banner to them that fear thee, (see Exo_17:15) but only that they may flee before the bow" (tou fugein apo prowspou toxwn , LXX). On the last occasion that the banner had been lifted, it had seemed to be, not so much a rallying point, as a signal for dispersion.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 4. Here the strain takes a turn. The…
Ver. 4. Here the strain takes a turn. The Lord has called back to himself his servants, and commissioned them for his service, presenting them with a standard to be used in his wars.
Thou hast given a banner to them that fear thee. Their afflictions had led them to exhibit holy fear, and then being fitted for the Lord's favour, he gave them an ensign, which would be both a rallying point for their hosts, a proof that he had sent them to fight, and a guarantee of victory. The bravest men are usually intrusted with the banner, and it is certain that those who fear God must have less fear of man than any others. The Lord has given us the standard of the gospel, let us live to uphold it, and if needful die to defend it. Our right to contend for God, and our reason for expecting success, are found in the fact that the faith has been once committed to the saints, and that by the Lord himself.
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That it may be displayed because of the truth. Banners are for the breeze, the sun, the battle. Israel might well come forth boldly, for a sacred standard was borne aloft before them. To publish the gospel is a sacred duty, to be ashamed of it a deadly sin. The truth of God was involved in the triumph of David's armies, he had promised them victory; and so in the proclamation of the gospel we need feel no hesitancy, for as surely as God is true he will give success to his own word. For the truth's sake, and because the true God is on our side, let us in these modern days of warfare emulate the warriors of Israel, and unfurl our banners to the breeze with confident joy. Dark signs of present or coming ill must not dishearten us; if the Lord had meant to destroy us he would not have given us the gospel; the very fact that he has revealed himself in Christ Jesus involves the certainty of victory. Magna est veritas et praevalebit.
Hard things thou hast upon us laid,
And made us drink most bitter wine;
But still thy banner we have displayed,
And borne aloft thy truth divine.
Our courage fails not, though the night
No earthly lamp avails to break,
For thou wilt soon arise in might,
And of our captors captives make.
Selah. There is so much in the fact of a banner being given to the hosts of Israel, so much of hope, of duty, of comfort, that a pause is fitly introduced. The sense justifies it, and the more joyful strain of the music necessitates it.
Ver. 4. Thou hast given a banner to them that fear thee. Perhaps the delivery of a banner was anciently esteemed an obligation to protect, and that the psalmist might consider it in this light, when, upon a victory over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, Thou hast shewed 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. Thomas Harmer (1715-1788), in "Observations on Divers Passages of Scripture."
Ver. 4. Thou hast given a banner, etc. Thou hast given us by the recent victory, after our prostrate condition, a banner of triumph to lift up (so the Hebrew), because of thy faithfulness to thy promise. Truth here answers to God's holiness (Ps 60:6). So long as soldiers see their banner uplifted, they flock round it with confidence. But when it is prostrate their spirits and hopes fall. The banner is a pledge of safety, and a rallying point to those who fight under it. A. R. Faussett.
Ver. 4. Thou hast given a banner, etc. The psalmist compares the salvation which the Lord bestows upon his people to a highly excellent banner, which serves as a signal, to one lying prostrate in his misery, to rise up, with an allusion perhaps to Nu 21:8. "And the Lord said to Moses, Make thee a serpent, and set it upon a standard pole; and it happened that every one who was bitten, and looked at it, lived." At any rate, that passage in which the serpent is a symbol of the healing power of God, may serve to illustrate the passage before us. Compare heal its breaches. E. W. Hengstenberg.
Ver. 4. A banner, which is a sign or instrument: --
1. Of union. This people, who were lately divided and under several banners, thou hast now gathered together and united under one banner; to wit, under my government.
2. Of battle. Thou hast given us an army and power to oppose our enemies. We had our banner to set against theirs.
3. Of triumph. We have not lost our banner but gained theirs, and brought it away in triumph. Compare Ps 20:5. Matthew Poole.
Ver. 4. The banner of the gospel.
I. Why a banner? A rallying point, meant to fight
under, etc.
II. By whom given. Thou.
III. To whom. To them that fear thee.
IV. What is to be done with it. To be displayed.
V. For what cause. Because of the truth. Truth
promotes truth.
Psalms 60:5*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Thou hast given a banner to them that fear…
Psa_60:4
Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth.
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Our banner
In the Lord Jesus we find the clue to the history and the solution of the prophecy. He is the banner--He is the ensign that is lifted up before the people. He is the Jehovah Nissi, the Lord my banner, whom it is our joy to follow, and around whom it is our delight to rally.
I. Wherefore He is so called.
1. As the point of union. In stress of war all gathered round the standard. And so all Christians around Christ. All followed its guidance.
2. And the banner, let it be remembered, is always the object of chief attack. The moment the adversary sees it, his object is to strike there. Did they not of old aim their shots at the flagstaff to cut down the banner? So has the Lord Jesus Christ been ever assailed.
3. And why should the banner be the object of attack but for this very reason, that it is the symbol of defiance As soon as ever the banner IS lifted up, it is, as it were, flapped in the face of the foe. It seems to say to him, Do your worst--come on! We are not afraid of you--we defy you! Every time a sermon is preached in the power of the Spirit, it is as though the shrill clarion woke up the fiends of hell, for every sermon seems to say to them, Christ is come forth again to deliver His lawful captives out of your power; the King of kings has come to take away His subjects. We have not quite exhausted the metaphor yet.
4. The banner was ever a source of consolation to the wounded. He sees the banner still waving, and with his last breath he cries, On! on! on! and falls asleep content, because the banner is safe. It has not been cast down. Though he has fallen, yet the banner is secure. Even so every true soldier of the Cross rejoices in its triumph.
5. The banner is the emblem of victory. When the fight is done, and the soldier cometh home, what bringeth he? His blood-stained flag. And what is borne highest in the procession as it winds through the streets? It is the flag. They hang it in the minster; high up there in the roof, and where the incense smoketh, and where the song of praise ascendeth, there hangs the banner, honoured and esteemed, borne in conflict and in danger. Now, our Lord Jesus Christ shall be our banner in the last day, when all our foes shall be under our feet.
II. Who gave us the banner? Soldiers often esteem the colours for the sake of the person who first bestowed them. You and I ought to esteem the Gospel of our precious Christ for the sake of God who gave Him to us. Thou hast given a banner. God gave us the banner in old eternity.
III. To whom is this banner given? Shall the banner be put in the drunkards hands? Shall the great truth of Christ be left to those who live in sin? Now, inasmuch as this banner is given to those that fear God, if you fear God it is given to you. I do not know in what capacity you are to bear it, but I do know there is somewhere or other where you have to carry it. Mother, let the banner wave in your household. Merchant, let your banner be fixed upon your house of business. Let it be unfurled and fly at your masthead, O sailor. Bear your banner, O soldier, in your regiment.
IV. Why was this banner given to us? To be displayed because of the truth. There let it be displayed. Preach Christ Lift Him up with a clear voice as one that has something to say that He would have men hear. Speak of Him boldly as one who is not ashamed of his message. (C. H. Spurgeon.)
The missionary banner
We may regard the banner as telling of the Divine presence and power of our Lord Jesus Christ. And thus understood, notice--
I. The charge that is given to us. We are to carry this banner in the front of the advancing force, and we are never to neglect or lose it. This banner was so carried by the apostles and the believers of the Pentecostal Church.
II. The obligation that is implied by its possession. God has given this banner to us, and it involves great responsibility. What the Gospel has done for us should urge us to make it known, should make us eager in the work, counting it our high privilege. And it comes associated with Divine promises.
III. The motive by which the responsibility is urged--because of the truth. For it is the only truth that can meet the wants of guilty souls and bring light and blessing to men. And this banner has been borne and with results full of blessing, for the results of mission work within the last ninety years are greater than those of the first century of apostolic labour with Pentecostal power. (J. P. Chown.)
The Cross, the banner of the Church
I. In what respects the Gospel is compared to a banner.
1. For the mustering of the troops to battle.
2. To guide the soldier to conflict.
3. To animate the sinking hopes and courage of the soldier. Now, the Gospel does all this in the spiritual warfare.
II. To whom the Lord gives this banner--to them that feared Thee.
III. TO whom the Lord gives this banner--to them that displayed.
IV. Wherefore it is to be thus displayed. Different motives may animate us herein: party spirit, and the like. But the right motive is because of the truth, that it may be more known and welcomed. (J. W. Cunningham, M. A.)
Christ a banner to His Church
I. As a point of union. When Christ is preached, when the banner is raised, His people gather around it and follow it. All true Christians are an army gathered under the same banner, to fight against common enemies--the world, the flesh, and the devil.
II. As a source of encouragement. We know the dismay and discouragement which often follow when a standard-bearer fainteth. Whereas the sight of their colours floating in the air gladdens and inspirits the troops. Hence we learn that the believer, in his Christian warfare, is to gather strength and courage, by continually looking unto Jesus, the author and finisher of our faith, etc. In all his difficulties and trials, the believer is to consider Him that endured such contradiction of sinners against Himself, etc.
III. As a terror to the enemies of the Lords people. This follows, by necessary consequence. For if He ensures victory to His people, He must overthrow their enemies. If He is to cover His people with the garments of salvation, He must also clothe their enemies with shame. (R. W. Dibdin, M. A.)
The standard-bearer
Here we have the believer presented as a standard-bearer.
I. A banner. The republic of God has its flag.
II. The bearer. Every one who fears God. In an army every man is a soldier; in Gods army every soldier is also a standard-bearer. He bears both weapons wherewith to fight, and the flag wherewith to witness; and the flag is as important as the sword or shield. Gods army is made terrible to the enemy by its banners.
III. The duty. The banner is to be displayed. Gods believing people are to confess Him before men; display the flag, openly declare that He is their God and they are His disciples.
IV. The object. Truth here stands for everything in doctrine and duty which is Godlike and profitable. In two ways the display of the armys colours furthers the cause.
1. In the impression made on the foe.
2. In the incentive furnished to heroic endeavour and endurance on the part of fellow-soldiers. (A. T. Pierson, D. D.)
Keep the flag flying
At the relief of Kimberley the garrison could say that through all the siege, Her Majestys flag had been kept flying. And when Sir George White was relieved at Ladysmith, he exclaimed, Thank God, our flag has been upheld. Paul, after the siege of a long life, felt the same triumphant boast about the banner entrusted to him.
The royal flag supreme
Let our party flags be seen by all means, but grouped around Jehovah Nissi, not planted in its place. It is narrated that during the times of the Crusade, when the Lion-hearted Richard
I. of England, the Emperor of Austria, and the King of France were jointly waging war against the heroic heathen Saladin, a jealousy sprang up in the camp between England and Austria, and one morning the British banner was found lying in the dust on St. Georges Mount, and the standard of Austria occupying its place. No sooner did impetuous Richard hear of the insult offered to the Royal ensign than he strode forth alone, and before the assembled hosts hurled Austrias ensign to the ground, and caused the British lion once more to take pre-eminence, remarking, Your banners may be planted around mine, but never take its place. So let it he with us, beloved. Upon the St. Georges Mount of our heart and life let the Lion of Judah, Jehovah Nissi, alone have the place of honour. (A. G. Brown.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 you have set up a banner
you have set up a banner
God's guiding his people in battle is spoken of as if God were a human king or commander who had set up a banner for the army. AT: "you are like a king who sets up a banner" or "you command us in battle like a king who raises up a banner" (See: Metaphor)
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banner
"battle flag." This is a flag that a king or commander would raise up on a pole to show that the army should gather.
to be displayed against those who carry the bow
This can be stated with an active clause. However some versions have different interpretations of this phrase. AT: "to display against those who carry the bow" (See: Active or Passive)
to be displayed against those who carry the bow
The phrase "those who carry the bow" refers to the enemy soldiers in battle. AT: "to display when he takes his army into battle against your enemies" (See: Metonymy)
with your right hand
God's right hand represents his power. AT: "by your power" (See: Metonymy)
answer me
Answering here represents responding to his request. AT: "respond to my request" or "answer my prayer" (See: Metonymy)
translationWords
honor
selah
love
right hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 60:4 God raised a banner over his people to…
60:4 God raised a banner over his people to serve as a rallying point and as a source of pride and confidence. • The fear of God that leads to wisdom (111:10) is not weakness; it provides the perspective and strength required to do what is right.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.