Down to Earth But Heavenly Minded

What does Psalms Chapter 60 mean?

During his military campaigns, David fought the Arameans and Ammonites to the north of Israel. These wars are recorded, in part, in 2 Samuel chapter 8 and 1 Chronicles chapter 18. At one point during the northern campaign, it seems that Edom made a surprise attack from the south. This was a dire threat, as David’s response in this psalm proves. The psalm is labelled “for instruction” likely because of the outcome. David prays for rescue, while expressing faithful confidence in the Lord’s intent to save Israel. Abishai, sent by David and aided by Joab, was able to counter the Edomites and attain a great victory (1 Chronicles 11:6; 18:12).

The Hebrew phrase susan’ ‘ēdut’ literally means “lily of the testimony.” Many Bible versions translate this phrase into English, as they do titles for other melodies associated with various psalms (Psalm 22:1; 56:1). Other scholars transliterate the phrase into variations of “Shushan Eduth.” A “miktam” was most likely a musical style (Psalm 16:1; 56:1; 57:1; 58:1; 59:1). The choirmaster would have led corporate worship.

The psalm begins with David expressing grief and horror. Despite this, his words speak only in terms of God’s actions. Even in this circumstance, David’s instinct is to see the Lord as sovereign over all things. The land is torn and shattered by invaders. The situation is grim, with the spread-out army in a state of shock and confusion almost like being drunk. Yet David knows that the Lord is in control. Even in this situation, He is leading His people (Psalm 60:1–5).

Next, the Lord responds by describing territories within Israel and those in enemy lands. He speaks reassuringly of His chosen people. Gilead and Manasseh, stretching over both sides of the Jordan River, are in His control. The powerful tribe of Ephraim acts as a defensive “helmet” for the nation. The tribe of Judah is the source of legitimate kings. In contrast, God speaks of Moab as a mere tool. Edom—the invading nation—is slated for defeat, as are the Philistines (Psalm 60:6–8).

When Mary was told she would give birth to Jesus, she reacted with wonder at “how,” not “if,” God would make this occur (Luke 1:34). In a similar way, David saw no evidence that God was—at that moment—aiding Israel. He knows victory is only possible with God’s power; yet when this psalm was written he hadn’t yet seen the means the Lord would use. Yet David speaks with confidence, repeating his prayer and expressing trust that with God’s help, the nation will succeed (Psalm 60:9–12).

Chapter Context
This psalm appears to have been written when David was battling the Arameans and Ammonites (2 Samuel 8:3; 1 Chronicles 18:3). While the army was engaged in the north, Edomites attacked Israel from the south and inflicted heavy damage. The psalm entreats God to cause Israel to triumph over the Edomites. Scripture records that the prayer was successful. David sent Abishai, accompanied by Joab and a contingent of soldiers, who routed the enemy (1 Chronicles 18:12; 2 Samuel 8:13).

Verse by Verse

Verse 1. O God, you have rejected us, broken our defenses;you have been angry; oh, restore us.

The title and description of this psalm look ahead to what happened after it was composed. While David was at war with the Ammonites and Arameans to the north (2 Samuel 8; 1 Chronicles 18) Israel was attacked from the south by Edom. This psalm is a desperate prayer for God to help Israel survive this onslaught. It ends with a confident declaration that the Lord will provide victory (Psalm 60:12). David would send Abishai (1 Chronicles 18:12) and Joab (1 Chronicles 11:6) to counter the Edomites, resulting in a great victory. This occurred south of the Dead Sea, in a place called the Valley of Salt.

That this song is meant “for instruction” probably refers to the Lord’s response to David’s prayer. While David acknowledges the dire situation, he neither panics nor abandons faith. His initial reaction to the Edomite invasion was grief. He recognizes this as a serious, devastating blow. At the same time, David accepts God’s control over the situation. According to David, it is the Lord who has “rejected,” “broken,” and “been angry,” so it is the Lord he begs for “restoration.” These words are a reminder that a nation needs to trust in God instead of in its military forces and weaponry. Psalm 20:7–8 says, “Some trust in chariots and some in horses, but we trust in the name of the Lᴏʀᴅ our God. They collapse and fall, but we rise and stand upright.” Psalm 118:8 teaches that “it is better to take refuge in the Lᴏʀᴅ than to trust in man.”

This psalm credits Joab with “twelve thousand” enemy defeated during this event. First Chronicles 18:12 gives “eighteen thousand” for Abishai and 2 Samuel 8:13 assigns the same number to David. This seems to reflect a chain of command. David was the overall commander of the war; Abishai would have been charged with leading the counterattack. Joab’s forces, as part of that assault, apparently were responsible for most enemy losses.

The words of this psalm were likely meant to be sung to an established melody. The Hebrew phrase susan’ ‘ēdut’ literally means “lily of the testimony.” Some translations render this into English, as with the melodies noted in other psalms (Psalm 22:1; 56:1). Others transliterate the phrase as “Shushan Eduth” or something similar. A “miktam” seems to be a style of music (Psalm 16:1; 56:1; 57:1; 58:1; 59:1). The choirmaster would have been the person leading corporate worship.

Context Summary
Psalm 60:1–5 expresses David’s combination of dismay and faith. He is occupied with war in the north, so news of a southern invasion is a dangerous catastrophe. Yet he speaks only of God’s power and work, including confidence that the Lord will provide a means of rescue. Events occurring after this psalm was written are recorded in 2 Samuel 8 and 1 Chronicles 18.

Verse 2. You have made the land to quake; you have torn it open;repair its breaches, for it totters.

When David’s army was fighting the Ammonites and Arameans to the north, Edomites invaded the southern territory of Israel. This psalm presents David’s initial response. He recognizes the attack as a dire threat. Yet, David speaks only in terms of God’s actions (Psalm 60:1, 3–5). This reflects his faith that the Lord, not imperfect man, is ultimately in control of the results of a battle.

The invasion by the nation of Edom seemed to strike Israel like a devastating earthquake. A strong earthquake splits the land and causes buildings to sway and collapse. Similarly, Israel’s military resources were not sufficient to counter Edom’s sudden invasion—at least not while fighting a large war to the north. The invasion divided the army’s ranks and caused Israel to totter on the brink of collapse. However, history shows that the defeat of the Edomites was decisive. After this psalm was composed, David and his forces routed Edom (2 Samuel 8:13–14). That victory, in response to humble prayer, may be why this song is labeled “for instruction.” Edom never regained the strength it had before invading southern Israel and losing a staggering number of troops (1 Chronicles 18:12–13).

At Jesus’ return to earth, an international force will devastate Jerusalem, but the Lord will fight against the aggressors (Zechariah 14:1–3). Verse 4 prophesies: “On that day [the Lord Jesus’] feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley, so that half of the Mount shall move northward, and the other half southward.”

Verse 3. You have made your people see hard things;you have given us wine to drink that made us stagger.

When this psalm was composed, David’s military was engaged in the north against the Arameans and Ammonites. At the same time, Israel was suddenly invaded, from the south, by the Edomites. This created a desperate situation (Psalm 60:1–2): Israel was being decimated in one area while unable to spare many soldiers from another. Eventually—after this psalm was written—David’s forces crushed the Edomite invaders and secured the nation (2 Samuel 8:13–14; 1 Chronicles 18:12–13).

Though dismayed by news of the attack, David still speaks with the understanding that the Lord God is in control. Here, the effect is compared to being drunk. As can happen in battle, the forces of Israel experience confusion, weakness, and chaos (Isaiah 19:14; Job 12:25). In the initial moments of the assault from Edom, they are stunned into a nearly helpless state. David sees this as a form of the Lord’s judgment. Long after David’s life, God would prophecy using foreign nations to punish the nation of Israel (Isaiah 7:17; 9:12).

Other Old Testament passages mingle the concepts of God’s judgment and intoxication (Psalm 75:8). Isaiah 51:17 mentions “the bowl, the cup of staggering,” and verse 22 links it to the Lord’s wrath. Jeremiah 25:16 says the nations that drink the wine of the Lord’s wrath will “stagger and be crazed.” Revelation 16:19 describes both an earthquake and wine in connection with the seventh bowl judgment of the great tribulation. John the apostle writes, “The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath.”

Verse 4. You have set up a banner for those who fear you,that they may flee to it from the bow. Selah

Despite dismayed shock at the havoc Edom was inflicting on Israel (Psalm 60:1–3), David also sees God’s mercy and deliverance. His words, thus far, have credited God with everything that has happened. Normally, such context would be helpful in interpreting the meaning of a verse. In this case, however, the original Hebrew language is obscure and subject to frequent debate. The two main interpretations offered both reflect God’s sovereignty. One continues David’s lament over Israel’s dire situation. The other has this verse beginning the section where David anticipates the Lord’s victory.

Banners are large flag-like objects often used to issue signals on a battlefield (Isaiah 5:26). One interpretation of this verse involves tragic sarcasm: implying that God has arranged His chosen people’s army under a “banner” of defeat and loss. The other rendering suggests that those who honor God are given a rallying point in which they are safe (Psalm 20:5). In either case, David clearly credits God with control over these events.

Exodus 17:8–13 describes a lengthy battle between Amalek and the Israelites. Joshua led the Israelites in the fight, and so long as Moses held up his hands, Israel prevailed. When Moses grew weary, Aaron and Hur held up his hands. God gave Israel the victory, and Moses built an altar and called it, “The Lᴏʀᴅ is My Banner” (Exodus 17:15). Jeremiah 4 predicts an invasion of Judah from the north that intends to make Judah’s land a waste and leave her cities in ruin. It was time for Judah to blow the trumpet, raise a standard toward Zion, and flee to it for safety (Jeremiah 5—6).

The Hebrew word selah is not explicitly defined. It most likely means a musical pause, possibly meant as a time of reflection.

Verse 5. That your beloved ones may be delivered,give salvation by your right hand and answer us!

Just as there are varying interpretations of the prior verse (Psalm 60:4), this is either an appeal for God to provide a means of rescue, or more explanation of how the Lord is doing so. The Hebrew phrasing of verse 4 is obscure. The statement might be a grieving, sarcastic comment that God has rallied His people to failure. In that case, verse 5 could mean “but, Lord please give salvation.” Alternatively, verse 4 might be a comment that the Lord’s banner is the safe place to which His people can flee. That may imply verse 5 means “God is acting so that…”

Most translations render verse 5 as a request, and not an explanation. The phrase following the English word “that” seems to be aimed at the rescue of Israel, not the banner mentioned in verse 4. In either case, the point is that the Lord is in control of the situation.

Regardless of how desperate Israel’s situation seemed, David knew Israel’s people were God’s beloved ones. They meant far too much to Him to let them perish at the hands of an enemy. The reference to God’s right hand indicates power. David was certain God would answer prayer. Perhaps David prayed with the remembrance that God had covenanted to give him rest from all his enemies (2 Samuel 7:11). New Testament believers may face hard times, but like those Israelites who feared Him, they may be confident that God loves them too much to let the enemy triumph over them. Paul writes that Christians are “more than conquerors through him who loved us” (Romans 8:37).

Verse 6. God has spoken in his holiness:”With exultation I will divide up Shechemand portion out the Vale of Succoth.

David wrote this psalm in response to a surprise invasion by the nation of Edom (Psalm 60:1–3), asking for the Lord’s rescue (Psalm 60:4–5). Here, the psalm presents a declaration from God. The Lord will show His exalted status, as explained with references which are both literal and poetic.

The patriarch Jacob traveled to Succoth, where he built a house and shelters for his livestock (Genesis 33:17). He later camped near Shechem, where he bought property, settled his family, and built an altar (Genesis 33:18–20). Eventually, Shechem was an important city in Ephraim. Succoth lay east of Shechem, but both Shechem and Succoth were located west of the Jordan River. That God promised to dispense the lands of Shechem and Succoth was evidence of His ownership of both. He is promising to give Israel victory over her enemies; blessing awaited the nation beyond her battles.

The ultimate fulfillment of the promise to give Israel Shechem and Succoth belongs to the millennial reign of Christ, when He gives the Promised Land to the saved remnant of Israel.

Context Summary
Psalm 60:6–8 follows David’s lament that the Lord had seemed to abandon His people. However, David believes God will provide a rallying point to which Israel can flee and escape the enemy. Now he delivers a message from God concerning lands He gave to the tribes of Israel. This is contrasted with the Lord’s defeat of Israel’s enemies.

Verse 7. Gilead is mine; Manasseh is mine;Ephraim is my helmet;Judah is my scepter.

This is part of a declaration (Psalm 60:6), written by David, expressing the Lord’s intent to rescue Israel (Psalm 60:1–5). The prior verse spoke of God being the one to parcel out the regions of Succoth (Genesis 33:17) and Shechem (Genesis 33:18–20). Those were important areas in Israel’s history. Now, God makes similar assurances about other regions in the land of His chosen people.

Gilead was east of the Jordan River, while Manasseh stretched over both sides. Ephraim was centrally located in Israel and was a strong tribe. Often, after the kingdom of Israel was divided (1 Kings 12:16–20), decades after the battle referred to in this psalm, the name Ephraim was used to identify the northern kingdom of Israel. As God’s “helmet,” Ephraim would be Israel’s defender.

The tribal name “Judah” signified the southern kingdom when the nation was split. Judah, called God’s “scepter,” was Israel’s royal tribe. David came from the tribe of Judah, as did David’s chief descendant, the Lord Jesus Christ. Genesis 49:10 prophesies the coming Messiah: “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.” When Jesus returns to earth and establishes His thousand-year reign, all nations will honor Him (Revelation 20:6). The restoration of both Judah and Ephraim at that future time is promised in Zechariah 10:6–7.

Verse 8. Moab is my washbasin;upon Edom I cast my shoe;over Philistia I shout in triumph.”

In response to a critically-timed invasion (Psalm 60:1–3), David has prayed for the Lord to rescue the nation of Israel (Psalm 60:4–5). This passage includes a response where God expresses His power over the lands in question. He has reassuringly claimed ownership and control of Shechem, Succoth, Gilead, Manasseh, Ephraim, and Judah. These were areas associated with Israel’s history and her tribes. In this verse, the Lord turns to making similar remarks about the lands of Israel’s enemies—but with a much different tone.

Moab was a nation descended from a tragic incident of incest (Genesis 19:36–37). So, too, were the Ammonites who David was fighting to the north (Genesis 19:38). Isaiah 16:6 mentions Moab’s cultural pride, stating,” We have heard of the pride of Moab—how proud he is!—of his arrogance, his pride, and his insolence.” A washbasin was used in cleaning. Of course, this is a dirty, humble role, and not a position of honor. Referring to Moab in this context implies unimportance, control, and subjugation.

God also promised to defeat Edom, another of Israel’s long-time enemies (Genesis 36:1; Obadiah 1). This was the nation who invaded Israel from the south while David’s army was engaging Ammonites and Arameans in the north. Shoes were symbolically associated with ownership, partly because a person walked on land they owned. Removing a shoe was symbolic of renouncing ownership (Deuteronomy 25:9; Ruth 4:8). Taking off both shoes not only implied respecting the cleanliness of an area, but also the humble person’s lack of authority there (Exodus 3:5; Joshua 5:15). Throwing a shoe could represent intense insult or taking possession in a hostile way. The Lord’s intent for Edom was harsh judgment.

Philistia, home of the Philistines, was another of Israel’s long-time enemies, but God promised victory over them, as well.

Verse 9. Who will bring me to the fortified city?Who will lead me to Edom?

The psalm was composed when the nation of Edom invaded the southern territory of Israel (Psalm 60:1–5). This happened while David’s main army engaged Arameans and Ammonites to the north (2 Samuel 8:3; 1 Chronicles 18:3). David’s initial reaction was grief, as he recognized the attack as a dire threat. God responded with a declaration of His control over all the nations involved (Psalm 60:6–8). Here, David asks how this will be accomplished. He does not seem to doubt that God can rescue Israel, or that God will, but only wonders at the means. This parallels Mary’s wondering, but faithful, response to the angel who announced her pregnancy (Luke 1:34).

Likely, the fortified city mentioned here was Petra, sometimes called Sela. This was the capital of Edom and was securely built into rock. It was accessible only by two narrow, treacherous paths. Edom took great pride in the impregnable location of its capital city. Obadiah 1:3 says of Edom, “The pride of your heart has deceived you, you who live in the clefts of the rock, in your lofty dwelling, who say in your heart, ‘Who will bring me down to the ground?’” The Lord answers in the following verse, “Though you soar aloft like the eagle, though your nest is set among the stars, from there I will bring you down” (Obadiah 1:4). If David was to conquer the fortified city, he would need to rely entirely on God for the victory. He asks, “Who will lead me to Edom?” Of course, the answer was God would (Psalm 60:12).

Context Summary
Psalm 60:9–12 asks three questions, repeating David’s distress over a sudden invasion by the nation of Edom (Psalm 60:1–5). The Lord had responded with a declaration that He was in control of all things, including victory over the enemy (Psalm 60:6–8). David wonders aloud how this will happen but concludes with a declaration of faith. He trusts that the Lord will lead Israel to victory.

Verse 10. Have you not rejected us, O God?You do not go forth, O God, with our armies.

At the time David spoke these words, the nation of Israel was being ravaged by Edomite invaders from the south. The main army was in the north fighting a separate war. David’s initial reaction to the attack was dismay (Psalm 60:1–5), to which God responded with a declaration of His authority (Psalm 60:6–8). David’s reply is to wonder how—not if—God will accomplish this rescue (Psalm 60:9). In his immediate situation, David saw nothing suggesting the Lord was aiding the forces of Israel.

David’s approach maintains faith that God can and will respond (Psalm 60:11–12). In part, this involves recognizing that the Lord, and not mankind, is the ultimate source of power. Sometimes, willingness to acknowledge one’s human inability to succeed opens the way for the Lord to take over and bring success. The gospel of Luke records how Simon, Andrew, James, and John had fished all night without success. When Jesus asked Simon to “put out into the deep and let down your nets for a catch” (Luke 5:4), Simon confessed, “Master, we toiled all night and took nothing! But at your word I will let down the nets” (Luke 5:5). Suddenly the nets swarmed with so many fish that they were breaking (Luke 5:6). Without the Lord success is impossible. With Him success is inevitable.

This verse resembles the statement in Psalm 44:9, which was written later.

Verse 11. Oh, grant us help against the foe,for vain is the salvation of man!

Here, David asks the Lord to help Israel battle her foes. This prayer comes in response to a surprise invasion from the nation of Edom (Psalm 60:1–5). David admits that Israel cannot hope to win this conflict using their own strength. He wonders how God will provide rescue (Psalm 60:9–10) but does not doubt that the Lord can and will do so (Psalm 60:12).

Centuries earlier, Samson learned the hard way that his human strength was inadequate to ward off his enemy, the Philistines. Although he had often achieved victories when the Spirit of God was on him, he could not shake off the Philistines after awakening from sleep on Delilah’s lap. His self-confidence failed him when he boasted, “I will go out as at other times and shake myself free” (Judges 16:20). However, “he did not know that the Lᴏʀᴅ had left him” (Judges 16:20). As a result, he was captured, blinded, shackled, and subjected to cruel treatment in a prison (Judges 16:21). Jesus told His disciples, “Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5). The apostle Paul put no trust in his human body but relied on the Lord for victory in overcoming challenges to faith. He writes in Philippians 4:13: “I can do all things through [Christ] who strengthens me.”

Here, David asks the Lord to help Israel battle her foes. This prayer comes in response to a surprise invasion from the nation of Edom (Psalm 60:1–5). David admits that Israel cannot hope to win this conflict using their own strength. He wonders how God will provide rescue (Psalm 60:9–10) but does not doubt that the Lord can and will do so (Psalm 60:12).

Centuries earlier, Samson learned the hard way that his human strength was inadequate to ward off his enemy, the Philistines. Although he had often achieved victories when the Spirit of God was on him, he could not shake off the Philistines after awakening from sleep on Delilah’s lap. His self-confidence failed him when he boasted, “I will go out as at other times and shake myself free” (Judges 16:20). However, “he did not know that the Lᴏʀᴅ had left him” (Judges 16:20). As a result, he was captured, blinded, shackled, and subjected to cruel treatment in a prison (Judges 16:21). Jesus told His disciples, “Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5). The apostle Paul put no trust in his human body but relied on the Lord for victory in overcoming challenges to faith. He writes in Philippians 4:13: “I can do all things through [Christ] who strengthens me.”

Verse 12. With God we shall do valiantly;it is he who will tread down our foes.

In this closing verse David expresses full confidence in God. He is assured the Lord will enable Israel to win their unexpectedly difficult battle (Psalm 60:1–5). He pictures God as trampling over Israel’s foes: the Edomites who had attacked from the south while the main army was engaged to the north (2 Samuel 8:3; 1 Chronicles 18:3). This would follow with God’s other promises that Edom would not overcome Israel (Numbers 24:18), including one in this very psalm (Psalm 60:6–8). David may have wondered how God would make this happen (Psalm 60:9–10), yet has no doubt that God would make good on His promise (Psalm 60:11).

The imagery of God “treading” or “trampling” on an enemy suggests more than physical defeat. It implies both complete dominance and divine judgment. The writer of Hebrews refers to God as subjecting everything under Jesus’ feet (Hebrews 2:7–8). At the end of the tribulation, Jesus will return to earth and “tread the winepress of the fury of the wrath of God the Almighty” (Revelation 19:15). He will reveal Himself as King of kings and Lord of lords (Revelation 19:16). In that end-times battle, it will be the Lord God, not human armies, who attain victory. David is confident that with God on their side, Israel will see victory in this conflict.

This psalm is labelled “for instruction.” Most likely, that refers to what happened after the words were written. David sent some of his men south, where they crushed the Edomite invaders in spectacular fashion (1 Chronicles 11:6; 18:12).

End of Psalm 60

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