Psalms 60

In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (verse 4). This is proof that “all Israel” (Rom 11:26) will triumph through Him.

For “for the choir director” (verse 1a) see at Psalm 4:1.

The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.

For “a Mikhtam” see at Psalm 16:1.

This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deu 31:19,21; 2Sam 1:18).

The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (verse 1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2Sam 8:3-14; 1Kgs 11:15-16; 1Chr 18:12).

David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.

David compares the condition of that moment to an earthquake caused by God (verse 2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zec 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.

God has made His people, His own people, “experience hardship” (verse 3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isa 51:17). God brought that upon them (cf. Amos 3:6).

Then comes the turning point. David sees that God has given “a banner to those who fear Him” (verse 4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exo 17:15; cf. Isa 11:10).

God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.

For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.

Those who constitute the God-fearing part of Israel are called by David “Your beloved” (verse 5; cf. Psa 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.

The answer from God that David is asking for (verse 5), God gives “in His holiness” or “in His sanctuary” (verse 6). This answer is the heart of the psalm. It is the turning point of crying out to God for help, to which God responds. It is a solemn utterance, made in His sanctuary (cf. Amos 4:2; Psa 89:35).

The point is that we must be in the sanctuary (Psa 73:17), where God dwells, to know God’s view of a situation. There He makes His thoughts known in response to our questions. Knowing how God thinks about a matter gives rise to exult, to leaping for joy. Then despair and doubt disappear and certainty about the outcome of the battle comes.

First God pronounces His rights over Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (verses 6b-7). Shechem is on the west side of the Jordan, in the land, and Succoth is on the east side, the wilderness side of the Jordan. They point to the beginning of Jacob’s return to the promised land (Gen 33:17-18). That God will “portion out”, or divide Shechem proves His right to it (verse 6b). He will give it to whom it belongs. The “measuring out of the valley of Succoth” has the same meaning. God will measure out the whole area and thus give the precisely measured area to whom it belongs, no more and no less.

“Gilead” lies in the wilderness side of the Jordan and “Manasseh” lies partly in the land and partly on the east side, the wilderness side of the Jordan (verse 7). Of Gilead and of all Manasseh God says that it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Ephraim is seen as a helmet, or shield, literally “strength”, in terms of protection. Of Judah God says that he is His scepter, or lawgiver (cf. Gen 49:10; Num 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.

Next, God lets it be known that He also has ownership of all the territories outside of Israel. Of these, He mentions Moab, Edom and Philistia by name (verse 8). These areas lie east, south and west of Israel respectively and are within the boundaries of the land as promised to Abraham. God adds something to these names as well.

During the great tribulation, the remnant will flee to Moab, just as David’s parents fled to Moab from King Saul (1Sam 22:3-4). Of Moab, God says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God used Moab to cleanse His people there (Isa 16:4).

Of Edom He says that He will throw His shoe thereon. This means that He will subject this people to Himself (cf. Rth 4:7). Philistia is called to shout loud because of God. This is a forced loud shouting. They must do so because of God’s awesome deeds on behalf of His people and at the expense of His people’s enemies, among whom they are.

After God has announced His right of ownership of various places and areas inside and outside Israel, David asks: “Who will bring me into the besieged city?” (verse 9). The fortress of Petra, built in rock, the capital of Edom, is that besieged city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, to its center?

He himself gives the answer to his question. It can be none other than God (verse 10). But God has rejected. Here faith speaks. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not march out with the armies of His people, so they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.

David said in verse 1b that God had rejected Israel and therefore did not go with Israel. But now God wants Israel to go to battle. David says that it is only possible if He Himself goes with them. He does like Moses who says to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exo 33:15).

After all his considerations, David comes to the conclusion that he can only do powerful deeds if God gives them His help. Thus he comes to the intercession of verses 11-12. Those who fear God can appeal to no one else in their distress but Him alone (verse 12). God has brought them into that distress and therefore He is the Only One Who can also lead them out of it. That is why they cry out for His help. They know: “Deliverance by man is in vain” (cf. Isa 2:22).

We can also apply this spiritually. When a man is in spiritual distress over his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this cause He gave His Son. The same applies to the guidance in the believer’s life. Only God knows which way to go. Therefore, he must come to Him and not be led by men. He has given His Word and His Spirit to guide him.

Only with God, with His help, can God’s people do valiantly (verse 12). He provides His people with strength and courage to fight the enemies. This statement demonstrates trust in God in the awareness of one’s own powerlessness. If He is with them, they will tread down their adversaries, which is to say that God treads them down (cf. Rom 16:20a).