Psalms 60:1

KJV

¶ To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.

KJV (with Strong's)

To the chief Musician {H5329}{H8764)} upon Shushaneduth {H7802}, Michtam {H4387} of David {H1732}, to teach {H3925}{H8763)}; when he strove {H5327}{H8687)} with Aramnaharaim {H763}{H5104} and with Aramzobah {H760}, when Joab {H3097} returned {H7725}{H8799)}, and smote {H5221}{H8686)} of Edom {H123} in the valley {H1516} of salt {H4417} twelve {H8147}{H6240} thousand {H505}. O God {H430}, thou hast cast us off {H2186}{H8804)}, thou hast scattered {H6555}{H8804)} us, thou hast been displeased {H599}{H8804)}; O turn thyself to us again {H7725}{H8787)}.

Complete Jewish Bible

For the leader. Set to "Lily of Testimony."A mikhtam of David for teaching about when he fought with Aram-Naharayim and with Aram-Tzovah, and Yo'av returned and killed 12,000 from Edom in the Salt Valley: God, you rejected us; you crushed us; you were angry; but now revive us.

Berean Standard Bible

You have rejected us, O God; You have broken us; You have been angry; restore us!

American Standard Version

O God thou hast cast us off, thou hast broken us down; Thou hast been angry; oh restore us again.

Commentary

### SUMMARY
Psalms 60:1 serves as a profound introduction to a psalm of national lament and earnest prayer, uniquely prefaced by an extensive superscription. This opening verse simultaneously provides crucial historical and musical context for the psalm's composition while immediately plunging into a raw cry of distress. It captures a moment of perceived divine abandonment and national scattering, yet concludes with a fervent plea for God's restorative presence, setting the stage for a psalm that navigates the tension between present suffering and future hope in God's sovereign hand.

### CONTEXT
* **Literary Context:** Psalms 60 is categorized as a communal lament, a genre common in the Psalter where the nation expresses its distress and appeals to God for deliverance. The detailed superscription, unusually long for a psalm, immediately grounds the following lament in a specific historical event, providing a narrative framework for understanding the national crisis. This psalm follows Psalm 59, another Davidic psalm, and precedes Psalm 61, a psalm of individual trust. Its placement within Book Two of the Psalms (Psalms 42-72) contributes to a broader narrative arc of Israel's journey with God, often marked by cycles of distress, prayer, and deliverance. The initial lament in this verse is particularly striking, as it sets a tone of deep despair before any declaration of faith or petition for victory, emphasizing the raw honesty permissible in prayer.
* **Historical & Cultural Context:** The superscription explicitly ties this psalm to David's military campaigns against the Arameans (Syrians) of Aram-Naharaim (Mesopotamia) and Aram-Zobah, and the subsequent decisive victory over Edom. This period is extensively chronicled in [2 Samuel 8](/2_samuel/8 "2 Samuel 8 - David's Victories") and [1 Chronicles 18](/1_chronicles/18 "1 Chronicles 18 - David's Military Successes"). Specifically, the mention of Joab smiting 12,000 Edomites in the Valley of Salt refers to a significant battle. While [2 Samuel 8:13](/2_samuel/8-13 "2 Samuel 8:13 - David's Victory over Edom") and [1 Chronicles 18:12](/1_chronicles/18-12 "1 Chronicles 18:12 - Abishai's Victory over Edom") record 18,000 Edomites slain, the discrepancy (12,000 vs. 18,000) is often understood as referring to different phases of the campaign, different counts (e.g., those killed in battle vs. total subjugated), or scribal variations. Crucially, the psalm's opening lament suggests it was composed during an initial setback or a period of national vulnerability *before* the ultimate triumph, highlighting the nation's reliance on God amidst adversity rather than celebrating a victory already achieved. The "Valley of Salt" (likely the Arabah south of the Dead Sea) was strategically important, controlling access to Edom.
* **Key Themes:** This verse introduces several pivotal themes that resonate throughout the psalm and the broader biblical narrative. Firstly, it establishes the theme of **Lament and Perceived Abandonment**, where the nation articulates its deep distress and the feeling of being forsaken by God, a common expression in times of national crisis or defeat, as seen in [Psalm 44](/psalms/44 "Psalm 44 - A National Lament"). Secondly, it highlights the **Sovereignty of God even in Adversity**, acknowledging that their scattering and displeasure are not accidental but are seen as divinely ordained, prompting a humble appeal for renewed favor. This reflects a theological understanding that God is ultimately in control of all circumstances, even those that bring pain. Finally, the concluding plea, "O turn thyself to us again," introduces the theme of **Prayer for Restoration and Divine Reversal**, demonstrating an enduring hope and belief in God's power to restore and deliver, even from a state of perceived rejection, echoing the call for God's people to [return to Him](/jeremiah/31-18 "Jeremiah 31:18 - Ephraim's Return to God") so that He might [turn to them](/zechariah/1-3 "Zechariah 1:3 - Return to Me, and I Will Return to You").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Cast us off (Hebrew, _zanach'_):** This verb (זָנַח) carries the strong connotation of rejection, abandonment, or spurning. It implies a deliberate act of throwing away or treating something as worthless. In this context, it expresses Israel's profound sense of being discarded by God, suggesting a breach in the covenant relationship from their perspective, as if God had withdrawn His protective hand and left them vulnerable to their enemies.
* **Scattered us (Hebrew, _parats'_):** While often meaning "to break through" or "burst forth" (as in a breakthrough or a breach in a wall), here (פָּרַץ) it signifies a breaking of ranks, a dispersion, or a breaking apart of the nation, likely as a result of military defeat or internal disunity. It paints a vivid picture of disarray and vulnerability, the opposite of a strong, unified people.
* **Turn thyself to us again (Hebrew, _shuv'_):** This crucial verb (שׁוּב) is foundational in biblical theology, meaning "to return," "restore," or "repent." In the Hiphil stem as used here, it is a fervent plea for God to reverse His stance, to turn His face and favor back towards Israel. It implies a desire for God to re-engage with His people, to bring an end to their distress, and to restore their fortunes, echoing the call for both divine and human repentance found throughout the prophets (e.g., [Joel 2:12-13](/joel/2-12 "Joel 2:12-13 - Return to the Lord Your God")).

#### Verse Breakdown
* **"¶ To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand."**: This extensive superscription provides vital interpretive keys. "To the chief Musician" indicates it was intended for public worship and musical performance. "Shushaneduth" likely refers to a specific tune or musical instruction, possibly "Lily of the Testimony" or "Lily of Instruction," suggesting a beautiful melody accompanying a psalm with didactic purpose. "Michtam of David" denotes a "golden psalm" or a psalm for meditation and instruction, highlighting its enduring value. The historical note ("when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand") grounds the psalm in a specific period of David's reign, marking a time of significant military conflict with Aramean kingdoms and a decisive victory over Edom, yet the psalm's opening suggests it was written during an initial setback or a moment of vulnerability within this broader campaign.
* **"O God, thou hast cast us off,"**: The psalm immediately shifts from historical context to an impassioned direct address to God. The phrase "cast us off" expresses a profound sense of abandonment and rejection, a feeling that God has deliberately withdrawn His favor and protection, leaving His people exposed and vulnerable.
* **"thou hast scattered us,"**: This clause reinforces the sense of national defeat and disarray. The "scattering" implies a breaking of ranks, a dispersal of forces, or a general state of chaos and weakness that has befallen the nation, directly attributed to God's action.
* **"thou hast been displeased;"**: This further intensifies the lament, attributing their suffering to divine wrath or strong disapproval. It acknowledges that their dire circumstances are not accidental but are perceived as a consequence of God's displeasure, suggesting a recognition of sin or a breach in the covenant on Israel's part.
* **"O turn thyself to us again."**: Despite the preceding declarations of divine abandonment and displeasure, the verse concludes with a fervent plea for restoration. "Turn thyself to us again" is a desperate cry for God to reverse His stance, to return His favor, and to restore His presence and protection to His people, demonstrating an enduring hope in His mercy and power to deliver.

#### Literary Devices
Psalms 60:1 employs several powerful literary devices. The most prominent is the **Superscription**, which functions as a unique literary frame, providing historical, musical, and authorial context before the psalm's content even begins. This detailed introduction is unusual and signals the specific gravity of the events that inspired the psalm. The core of the verse is a **Lament**, characterized by its raw and direct expression of national distress and perceived divine abandonment. The language used, particularly "cast us off," "scattered us," and "been displeased," exemplifies **Hyperbole**, expressing the extreme depth of the nation's suffering and its perception of God's severe judgment. Furthermore, the final plea, "O turn thyself to us again," utilizes **Anthropomorphism**, attributing human-like action (turning) to God, conveying the desire for a change in God's disposition towards His people, from perceived anger to renewed favor and presence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 60:1 introduces a profound theological tension: the experience of divine abandonment and displeasure alongside an enduring hope in God's capacity for restoration. This tension is central to the biblical understanding of God's relationship with His covenant people. It affirms God's absolute sovereignty, even over national defeat and suffering, which are interpreted not as random misfortune but as expressions of divine discipline or judgment. Yet, even in the depths of perceived rejection, the psalm does not descend into despair but maintains a tenacious faith in God's mercy, prompting a humble and fervent prayer for His return. This reflects a mature theological understanding that God's discipline is ultimately redemptive, intended to lead His people back to Him, and that His character is fundamentally one of compassion and faithfulness, even when His face seems hidden. The psalm thus provides a template for honest lament that does not negate trust, but rather deepens it through persistent petition.

* [Psalm 44:9-10](/psalms/44-9 "Psalm 44:9-10 - A Corporate Lament of Defeat")
* [Lamentations 5:21](/lamentations/5-21 "Lamentations 5:21 - A Plea for Restoration")
* [Deuteronomy 30:1-3](/deuteronomy/30-1 "Deuteronomy 30:1-3 - Return and Restoration")

### REFLECTION AND APPLICATION
Psalms 60:1 offers a powerful model for individuals and communities navigating seasons of profound difficulty, perceived abandonment, or national crisis. It validates the raw honesty of lament, demonstrating that it is not only permissible but spiritually healthy to express feelings of pain, confusion, and even perceived divine displeasure directly to God. In moments when life feels "scattered" and God seems "displeased," this verse encourages us to articulate our distress without reservation, yet always with the underlying conviction that God is sovereign and capable of turning. It reminds us that our experience of His presence or absence does not negate His unchanging character. The concluding plea, "O turn thyself to us again," serves as a timeless call to persistent prayer for divine intervention and restoration, fostering a resilient hope even when circumstances seem dire. This psalm teaches us to look beyond immediate setbacks, trusting that God's greater narrative for His people often involves initial struggle leading to ultimate triumph and renewed favor.

#### Questions for Reflection
* **In what areas of your life or in the life of your community do you feel "cast off" or "scattered"?**
* **How does the psalmist's direct and honest lament encourage you to express your own feelings to God, even when they are difficult or uncomfortable?**
* **What does it mean for God to "turn Himself to us again" in your personal experience or for the church today?**
* **How can acknowledging God's sovereignty in difficult times, as the psalmist does, deepen your trust rather than diminish it?**

### FAQ
**What is the significance of the detailed superscription in Psalms 60:1?**

Answer: The detailed superscription is highly significant because it grounds the psalm in a specific historical context, making it one of the most historically anchored psalms. It identifies the author (David), the musical instruction ("Shushaneduth," possibly "Lily of the Testimony"), the genre ("Michtam," a golden or instructive psalm), and the precise historical occasion (David's wars with Aram-Naharaim and Aram-Zobah, and Joab's victory over Edom in the Valley of Salt). This context helps readers understand that the psalm's lament is not a generic cry but a response to a real national crisis, likely an initial setback during these campaigns before the ultimate victory recorded in [2 Samuel 8](/2_samuel/8 "2 Samuel 8 - David's Victories") and [1 Chronicles 18](/1_chronicles/18 "1 Chronicles 18 - David's Military Successes"). It underscores the psalm's authenticity and its role as a prayer offered in the midst of genuine adversity.

**Why does David lament in this psalm if he eventually won the battles mentioned in the superscription?**

Answer: The lament in Psalms 60:1, despite the eventual victory, suggests that the psalm was composed during an initial defeat or a period of national vulnerability *before* the ultimate triumph. It's common for biblical narratives to present events in a non-linear fashion, or for a psalm to capture a specific emotional and spiritual state within a larger historical process. David's lament reflects the immediate pain and perceived divine displeasure experienced by the nation during a setback, even if that setback was ultimately part of a larger divine plan leading to victory. This highlights the honesty of biblical lament, where the people of God express their raw feelings and appeal to Him even when circumstances are dire, trusting that God can turn the tide. It teaches that faith is not the absence of struggle, but the ability to cry out to God in the midst of it.

**What does "Shushaneduth" mean, and what is its relevance?**

Answer: "Shushaneduth" (שׁוּשַׁן עֵדוּת, _shushan 'eduth_) is a musical term found in the superscription, likely referring to a specific tune or melody to which the psalm was to be sung. The literal translation is often understood as "Lily of Testimony" or "Lily of Instruction." The "lily" (שׁוּשַׁן, _shushan_) might refer to a musical instrument shaped like a lily, or a particularly beautiful and delicate melody. "Testimony" or "Instruction" (עֵדוּת, _'eduth_) suggests that the psalm's content served as a witness or a teaching for the people. Its relevance lies in indicating that this psalm was intended for public worship and instruction, meant to be sung and meditated upon, reinforcing its didactic and communal purpose in times of national distress and prayer for restoration.

### CHRIST-CENTERED FULFILLMENT
Psalms 60:1, with its raw lament of perceived divine abandonment and plea for God to "turn Himself to us again," finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. Israel's corporate cry of being "cast off" and "scattered" foreshadows the profound abandonment experienced by Christ on the cross, when He bore the sin of the world and cried out, "[My God, my God, why hast thou forsaken me?](/matthew/27-46 "Matthew 27:46 - Jesus' Cry of Abandonment")" In that moment, the Son of God truly experienced the "displeasure" of God against sin, becoming the ultimate sacrifice. The scattering of Israel, a consequence of their sin and God's discipline, points to the greater scattering of humanity under the curse of sin, separated from a holy God. However, the plea for God to "turn Himself to us again" is gloriously answered in Christ. Through His atoning death and resurrection, God has decisively "turned" to humanity, offering reconciliation and restoration. Jesus, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), takes away the sin of the world, making it possible for humanity to be gathered back into fellowship with God. He is the one through whom God's face shines upon us again, turning His wrath away and ushering in an era of grace and peace. The ultimate victory over spiritual enemies and the gathering of a scattered people are achieved not by human might, but by Christ's decisive work, bringing together those who were far off and making them one in Him, as described in [Ephesians 2:13-16](/ephesians/2-13 "Ephesians 2:13-16 - Reconciliation Through Christ").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 8:12

Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah.

2 Samuel 8:13

And David gat [him] a name when he returned from smiting of the Syrians in the valley of salt, [being] eighteen thousand [men].

2 Samuel 8:3

David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates.

1 Chronicles 18:12

Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand.

1 Chronicles 18:13

And he put garrisons in Edom; and all the Edomites became David's servants. Thus the LORD preserved David whithersoever he went.

2 Samuel 5:20

And David came to Baalperazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baalperazim.

1 Chronicles 18:3

And David smote Hadarezer king of Zobah unto Hamath, as he went to stablish his dominion by the river Euphrates.