Psalm 60

Introduction.—According to the superscription Ps. 60 was written by David during his wars with the Edomites. The psalm portrays Israel’s humiliation after a major defeat (vs. 1–3), appeals to God to fulfill His promises of victory (vs. 4–8), and expression confidence in ultimate victory over Israel’s foes (vs. 9–12). The psalm has great rapidity of style, employs vivid metaphors, and abounds in the expression of hope.

On the superscription, which is unusually detailed, see pp. 616, 627.

1. Thou. The eightfold repetition of this pronoun at the beginning of the successive clauses in vs. 1–4 in KJV (a rhetorical figure called anaphora) makes the English of the passage strikingly forceful rhetorically.

Cast us off. Compare Ps. 43:2; 44:9–11.

Scattered. Or, “broken.” The Hebrew word thus translated suggests either the defeat of an army whose ranks are broken, or the breaking down of a wall through the use of siege instruments (see Judges 21:15; 2 Sam. 5:20; 6:8).

Displeased. The psalmist regarded defeat as an evidence of God’s displeasure.

Turn thyself to us. Or,“restore us.”

2. Earth to tremble. The metaphor of an earthquake is used to portray the panic that seizes a country in time of defeat.

Breaches. That is, “breakings,” or, “crashes.” The psalmist prays that God will fill up the breaks made by the earthquake, that is, repair the devastation caused by the enemy.

3. Hard things. Or, “severe things,” that is, such things as disappointments, defeats, trials.

Wine of astonishment. Literally, “wine of reeling.” The nation, as it were, had been made to drink an intoxicating wine which had caused it to reel like a drunken man (see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15–17).

4. A banner. Heb. nes, “a standard,” “an ensign,” “a signal,” “a sign.” Despite the nation’s humiliation, the psalmist sees hope in the call to Israel to rally under the banner of God.

The truth. God’s people are called upon to uphold the principles of truth and justice, that the world may be attracted to the religion of Christ.

Selah. See p. 629.

5. Beloved. The psalmist seems to be speaking of the nation of Israel (see Deut. 33:12).

Thy right hand. See Ps. 17:7; 44:3.

Hear me. The Hebrew text itself reads “answer us,” which ancient Jewish scholars changed in the margin to “answer me” or “hear me.” This change has the support of many ancient versions. However, there seems to be no valid reason for departing from the reading of the Hebrew text.

Verses 5–12 appear with slight variation as Ps. 108:6–13 (see comments there).

6. God hath spoken. God had promised the land of Canaan to Israel (see Gen. 12:7; 13:15; 17:8; Ps. 105:8–11). David’s plea is that God carry out the full intentions of the promise.

In his holiness. God’s holiness is often mentioned by Bible writers in connection with the observation that His promises may be relied on (see Ps. 89:35; Amos 4:2).

I will divide. See Joshua 1:6; 13:6, 7; 14:5; etc.

Shechem. The name of this city is here probably used to designate the entire region west of the Jordan (by a figure of speech, a chief city here stands for a whole territory). Shechem was Jacob’s second stopping point in Palestine when he returned from Mesopotamia (Gen. 33:18). Later it became an important city, if not the chief city of Ephraim (see 1 Kings 12:1). The mention of Shechem in this catalogue of places is significant. Near Shechem the law was read when Israel took possession of the Promised Land (see 27, 28; Joshua 8:33–35; see on Gen. 12:6).

Succoth. A place east of the Jordan where Jacob encamped on his return from Mesopotamia (Gen. 33:16, 17).

7. Gilead. A region east of the Jordan, allotted to Gad and Manasseh (see Num. 32:39, 40; Joshua 17:1; see on Ps. 22:12).

Ephraim. Ephraim and Judah were the chief tribes on the west of Jordan.

Strength of mine head. Or, “the stronghold of my head,” regarded by some scholars as figuratively designating a helmet (see RSV). Ephraim is described as the chief defense of the whole country. After the division of the kingdom, Ephraim was the main tribe of the northern kingdom (see Deut. 33:17).

Judah. One of the chief tribes, in position, numbers, and prophetic promise (see Gen. 49:8–12).

Lawgiver. From the Heb. chaqaq, “to decree.” The form used here means “a prescriber of laws,” hence “a commander [of troops in the field],” or “a commander’s scepter [as a symbol of authority].” To Judah was entrusted the government of Israel (see 1 Sam. 16:1; 2 Sam. 2:4; 2 Sam. 5:1–3; Ps. 78:68).

8. Moab. A country extending east from the Dead Sea to the desert, north to the river Arnon, and south to Edom. Moab had planned to destroy Israel at the time of Israel’s entrance into Canaan (see Num. 22). Balaam prophesied the subjugation of Moab (see Num. 24:17). David fulfilled the prophecy (2 Sam. 8:2).

Washpot. Or, “washbasin.” A metaphor expressing extreme contempt, likening Moab to a basin in which a conqueror washes his feet.

Edom. A country in the region south of the Dead Sea. The Edomites were the descendants of Esau.

Cast out my shoe. Commentators have suggested the following meanings for this somewhat obscure figure: (1) Edom is a slave to whom the master throws his shoes to be cleaned or otherwise cared for. (2) Edom is a land which is taken possession of by the symbolic act of taking off the shoe and casting it over a piece of ground (see on Ruth 4:7, 8).

Philistia. The Philistines were traditional enemies of the Israelites. Their territories lay along the Mediterranean coast line to the west of Judah.

Triumph thou because of me. Or, “shout in triumph over me”—an expression obviously ironical. In Ps. 108:9, where this verse seems to be repeated with slight variation, the expression reads, “over Philistia will I triumph.” Some alter the text of Ps. 60:8 to make it agree with the reading of Ps. 108:9 (see RSV). Either reading can be fitted into the context. Like Israel’s other enemies, Philistia must not triumph, but be triumphed over.

9. The strong city. Most likely a reference to Sela, capital of Edom, probably the city later called Petra, which could be approached only through a narrow gorge with rocky, sometimes vertical, walls. The city was rock hewn and practically inaccessible to the invader (see Obadiah 1, 3). David expresses eagerness to capture this stronghold. For an illustrated description of the later Roman city of Petra, see The National Geographic Magazine, 67:129–165, Feb., 1935.

Lead me into Edom. This verse is virtually a war cry. The hoped-for victory was actually achieved by Joab and Abishai during the reign of David (see on 2 Sam. 8:12, 13; see also on 1 Kings 11:15).

10. Cast us off. Compare Ps. 43:2; 44:9–11.

11. Give us help. The psalmist recognizes that God is his real source of help.

12. Do valiantly. Literally, “achieve might” (see Ps. 118:16). The Hebrew word for “might” (chayil) contains the idea of power or ability to accomplish. Chayil is used to describe the worth and efficiency of a woman (see Ruth 3:11; see on Prov. 31:10); also the valor of a brave warrior (Joshua 1:14; 1 Chron. 5:24).

Our enemies. The psalm, though beginning in humiliation, closes in confident hope (see Ps. 44:5). David was permitted to see the answer to his prayer. Before the close of his reign Israel had greatly extended her boundaries. The promises to Abraham were beginning to be fulfilled (see Gen. 15:18; see on 1 Kings 4:21).

Ellen G. White comments

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