Psalms 60
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
Shushan-eduth--Lily of testimony. The lily is an emblem of beauty (see on Psa 45:1, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing--that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim--Syria of the two rivers, or Mesopotamia beyond the river (Euphrates) (Sa2 10:16). Aram-zobah--Syria of Zobah (Sa2 10:6), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (Ch2 18:12, Ch2 18:25), occurred about the same time. Probably, while doubts and fears alternately prevailed respecting the issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, offers prayer in present straits, and rejoices in confident hope of triumph by God's aid. (Psa 60:1-12) allude to disasters. cast . . . off--in scorn (Psa 43:2; Psa 44:9). scattered--broken our strength (compare Sa2 5:20). Oh, turn thyself--or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (Psa 46:2-3).
Open source ↗O God, thou hast cast us off,.... What is said in this verse, and Psa 60:2, are by some applied to times past; to the distress of the people Israel by their neighbours in the times of the judges; to their being smitten by the Philistines, in the times of Eli and Samuel; and to the victory they obtained over them, when Saul and his sons were slain; and to the civil wars between the house of Saul and David; but rather the whole belongs to future times, which David, by a prophetic spirit, was led to on the occasion of the victory obtained, when before this the nation had been in bad circumstances. This refers to the casting off of the Jews as a church and nation, when they had rejected the Messiah and killed him, persecuted his apostles, and despised his Gospel; of which see Rom 11:15; thou hast scattered us; as they were by the Romans among the various nations of the world, and among whom they are dispersed to this day; or "thou hast broken us" (k), as in Psa 80:12; not only the walls of their city were broken by the battering rams of the Romans, but their commonwealth, their civil state, were broke to pieces by them. Jarchi applies this to the Romans; his note is this; "when Edom fell by his hand (David's), he foresaw, by the Holy Ghost, that the Romans would rule over Israel, and decree hard decrees concerning them;'' thou hast been displeased; not only with their immorality and profaneness, with their hypocrisy and insincerity, with their will worship and superstition, and the observance of the traditions of their elders; but also with their rejection of the Messiah, and contempt of his Gospel and ordinances; O turn thyself to us again; which prayer will be made by them, when they shall become sensible of their sins, and of their state and condition, and shall turn unt…
Open source ↗This first strophe contains complaint and prayer; and establishes the prayer by the greatness of the need and Israel's relationship to God. The sense in which פּרצתּנוּ is intended becomes clear from Sa2 5:20, where David uses this word of the defeat of the Philistines, and explains it figuratively. The word signifies to break through what has hitherto been a compact mass, to burst, blast, scatter, disperse. The prayer is first of all timidly uttered in תּשׁובב לנוּ in the form of a wish; then in רפה (Psa 60:4) and הושׁיעה (Psa 60:7) it waxes more and more eloquent. שׁובב ל here signifies to grant restoration (like הניח ל, to give rest; Psa 23:3; Isa 58:12). The word also signifies to make a turn, to turn one's self away, in which sense, however, it cannot be construed with ל. On פּצמתּהּ Dunash has already compared Arab. fṣm, rumpere, scindere, and Mose ha-Darshan the Targumic פּצּם = פרע, Jer 22:14. The deep wounds which the Edomites had inflicted upon the country, are after all a wrathful visitation of God Himself - reeling or intoxicating wine, or as יין תּרעלה (not יין), properly conceived of, is: wine which is sheer intoxication (an apposition instead of the genitive attraction, vid., on Isa 30:20), is reached out by Him to His people. The figure of the intoxicating cup has passed over from the Psalms of David and of Asaph to the prophets (e.g., Isa 51:17, Isa 51:21). A kindred thought is expressed in the proverb: Quem Deus perdere vult, eum dementat. All the preterites as far as השׁקיתנוּ (Psa 60:5) glance back plaintively at that which has been suffered. But Psa 60:6 cannot be thus intended; for to explain with Ewald and Hitzig, following the lxx, "Thou hast set up a banner for those who reverence Thee, not for victory, but for flight," is inadmissible, notwith…
Open source ↗The title gives us an account, 1. Of the general design of the psalm. It is Michtam - David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off. In these verses, which begin the psalm, we have, I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the…
Open source ↗Ps 60 The psalmist laments a national defeat and cries out to God for rescue. 60:title useful for teaching: This psalm was taught to young people as part of their education. • regarding the time: See 2 Sam 8:13-14. • Aram-naharaim and Aram-zobah refer to the Arameans of northwest Mesopotamia and Syria (see study note on Gen 24:10). • The tune “Lily of the Testimony” is unknown today. 60:1-4 When God’s people experience his discipline, they affirm their loyalty and await God’s answer.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
נָצַח (nâtsach, H5329) — properly, to glitter from afar, i.e. to be eminent (as a superintendent, especially of… שׁוּשַׁן עֵדוּת (Shûwshan ʻÊdûwth, H7802) — Shushan-Eduth or Shoshannim-Eduth, the title of a popular song מִכְתָּם (miktâm, H4387) — an engraving, i.e. (techn.) a poem דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse לָמַד (lâmad, H3925) — properly, to goad, i.e. (by implication) to teach (the rod being an Oriental incentive) נָצָה (nâtsâh, H5327) — properly, to go forth, i.e. (by implication) to be expelled, and (consequently) desolate;… אֲרַם נַהֲרַיִם (ʼĂram Nahărayim, H763) — Aram of (the) two rivers (Euphrates and Tigris) or Mesopotamia נָהָר (nâhâr, H5104) — a stream (including the sea; expectation the Nile, Euphrates, etc.); figuratively,… אֲרַם צוֹבָה (ʼĂram Tsôwbâh, H760) — Aram of Tsoba (or Coele-Syria) יוֹאָב (Yôwʼâb, H3097) — Joab, the name of three Israelites שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) אֱדֹם (ʼĔdôm, H123) — Edom, the elder twin-brother of Jacob; hence the region (Idumaea) occupied by him גַּיְא (gayʼ, H1516) — a gorge (from its lofty sides; hence, narrow, but not a gully or winter-torrent)
Open source ↗אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) רָעַשׁ (râʻash, H7493) — to undulate (as the earth, the sky, etc.; also a field of grain), particularly through… פָּצַם (pâtsam, H6480) — to rend (by earthquake) רָפָא (râphâʼ, H7495) — properly, to mend (by stitching), i.e. (figuratively) to cure שֶׁבֶר (sheber, H7667) — a fracture, figuratively, ruin; specifically, a solution (of a dream) מוֹט (môwṭ, H4131) — to waver; by implication, to slip, shake, fall
Open source ↗רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… קָשֶׁה (qâsheh, H7186) — severe (in various applications) שָׁקָה (shâqâh, H8248) — to quaff, i.e. (causatively) to irrigate or furnish apotion to יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication תַּרְעֵלָה (tarʻêlâh, H8653) — reeling
Open source ↗נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) נֵס (nêç, H5251) — a flag; also a sail; by implication, a flagstaff; generally a signal; figuratively, a… יָרֵא (yârêʼ, H3373) — fearing; morally, reverent נוּס (nûwç, H5127) — to flit, i.e. vanish away (subside, escape; causatively, chase, impel, deliver) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… קֹשֶׁט (qôsheṭ, H7189) — equity (as evenly weighed), i.e. reality סֶלָה (çelâh, H5542) — suspension (of music), i.e. pause
Open source ↗יְדִיד (yᵉdîyd, H3039) — loved חָלַץ (châlats, H2502) — to pull off; hence (intensively) to strip, (reflex.) to depart; by implication, to… יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to… יָמִין (yâmîyn, H3225) — the right hand or side (leg, eye) of a person or other object (as the stronger and more… עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;…
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity עָלַז (ʻâlaz, H5937) — to jump for joy, i.e. exult חָלַק (châlaq, H2505) — to be smooth (figuratively); by implication (as smooth stones were used for lots) to… שְׁכֶם (Shᵉkem, H7927) — Shekem, a place in Palestine מָדַד (mâdad, H4058) — properly, to stretch; by implication, to measure (as if by stretching a line);… עֵמֶק (ʻêmeq, H6010) — a vale (i.e. broad depression) סֻכּוֹת (Çukkôwth, H5523) — Succoth, the name of a place in Egypt and of three in Palestine
Open source ↗גִּלְעָד (Gilʻâd, H1568) — Gilad, a region East of the Jordan; also the name of three Israelites מְנַשֶּׁה (Mᵉnashsheh, H4519) — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territory אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory מָעוֹז (mâʻôwz, H4581) — a fortified place; figuratively, a defence רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… יְהוּדָה (Yᵉhûwdâh, H3063) — Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the… חָקַק (châqaq, H2710) — properly, to hack, i.e. engrave (Judges 5:14, to be a scribe simply); by implication, to…
Open source ↗מוֹאָב (Môwʼâb, H4124) — Moab, an incestuous son of Lot; also his territory and descendants סִיר (çîyr, H5518) — a pot; also a thorn (as springing up rapidly); by implication, a hook רַחַץ (rachats, H7366) — a bath אֱדֹם (ʼĔdôm, H123) — Edom, the elder twin-brother of Jacob; hence the region (Idumaea) occupied by him שָׁלַךְ (shâlak, H7993) — to throw out, down or away (literally or figuratively) נַעַל (naʻal, H5275) — properly, a sandal tongue; by extension a sandal or slipper (sometimes as a symbol of… פְּלֶשֶׁת (Pᵉlesheth, H6429) — Pelesheth, a region of Syria רוּעַ (rûwaʻ, H7321) — to mar (especially by breaking); figuratively, to split the ears (with sound), i.e. shout…
Open source ↗יָבַל (yâbal, H2986) — properly, to flow; causatively, to bring (especially with pomp) מָצוֹר (mâtsôwr, H4692) — something hemming in, i.e. (objectively) a mound (of besiegers), (abstractly) a siege,… עִיר (ʻîyr, H5892) — a city (a place guarded by waking or a watch) in the widest sense (even of a mere… נָחָה (nâchâh, H5148) — to guide; by implication, to transport (into exile, or as colonists) אֱדֹם (ʼĔdôm, H123) — Edom, the elder twin-brother of Jacob; hence the region (Idumaea) occupied by him
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… זָנַח (zânach, H2186) — reject, forsake, fail יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);…
Open source ↗יָהַב (yâhab, H3051) — to give (whether literal or figurative); generally, to put; imperatively (reflexive) come עֶזְרָה (ʻezrâh, H5833) — aid צַר (tsar, H6862) — narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble ;… שָׁוְא (shâvᵉʼ, H7723) — evil (as destructive), literally (ruin) or morally (especially guile); figuratively… תְּשׁוּעָה (tᵉshûwʻâh, H8668) — rescue (literal or figurative, persons, national or spiritual) אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.)
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application חַיִל (chayil, H2428) — probably a force, whether of men, means or other resources; an army, wealth, virtue,… בּוּס (bûwç, H947) — to trample (literally or figuratively) צַר (tsar, H6862) — narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble ;…
Open source ↗Cross-references
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David also defeated Hadadezer son of Rehob, king of Zobah, who had marched out to restore his dominion along the Euphrates River.
But You have rejected and humbled us; You no longer go forth with our armies.
So David went to Baal-perazim, where he defeated the Philistines and said, “Like a bursting flood, the LORD has burst out against my enemies before me.” So he called that place Baal-perazim.
As far as Hamath, David also defeated King Hadadezer of Zobah, who had marched out to establish his dominion along the Euphrates River.
Restore us, O God of our salvation, and put away Your displeasure toward us.
Return, O LORD! How long will it be? Have compassion on Your servants.
Amaziah struck down 10,000 Edomites in the Valley of Salt. He took Sela in battle and called it Joktheel, which is its name to this very day.
How long, O LORD? Will You be angry forever? Will Your jealousy burn like fire?
Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield.
As for you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the LORD searches every heart and understands the intent of every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever.