Psalms 60:1

Translation
King James Version
¶ 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.
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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.
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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.
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Berean Standard Bible
You have rejected us, O God; You have broken us; You have been angry; restore us!
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American Standard Version
O God thou hast cast us off, thou hast broken us down; Thou hast been angry; oh restore us again.
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World English Bible Messianic
God, you have rejected us. You have broken us down. You have been angry. Restore us, again.
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Geneva Bible (1599)
To him that excelleth upon Shushan Eduth, or Michtam. A Psalme of David to teach. When he fought against Aram Naharaim, and against Aram Zobah, when Joab returned and slew twelve thousand Edomites in the salt valley. O God, thou hast cast vs out, thou hast scattered vs, thou hast bene angry, turne againe vnto vs.
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Young's Literal Translation
To the Overseer. --`Concerning the Lily of Testimony,' a secret treasure of David, to teach, in his striving with Aram-Naharaim, and with Aram-Zobah, and Joab turneth back and smiteth Edom in the valley of Salt--twelve thousand. O God, Thou hadst cast us off, Thou hadst broken us--hadst been angry! --Thou dost turn back to us.
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See also
2 Samuel 8:122 Samuel 8:132 Samuel 8:31 Chronicles 18:121 Chronicles 18:132 Samuel 5:201 Chronicles 18:3
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Psalms 60 and 108
Psalms 60 and 108 View full PDF

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In the KJVVerse 14,809 of 31,102

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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 national 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 enduring 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 and foreshadowing the psalm's movement from complaint to confidence.
  • 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 and 1 Chronicles 18. Specifically, the mention of Joab smiting 12,000 Edomites in the Valley of Salt refers to a significant battle. While 2 Samuel 8:13 and 1 Chronicles 18:12 record 18,000 Edomites slain, the discrepancy (12,000 vs. 18,000) is often understood as referring to different phases of the campaign, different commanders (Joab vs. Abishai), or different counts (e.g., those killed in a specific battle vs. total subjugated or those killed in a specific valley vs. the entire campaign). 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 and its trade routes.
  • 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. 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, and that His people must acknowledge Him in all their ways. 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 prophetic calls for God's people to return to Him so that He might turn to them.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Cast us off (Hebrew, zânach', H2186): This verb (H2186, זָנַח) carries the strong connotation of rejection, abandonment, or spurning. It implies a deliberate act of pushing aside or treating something as worthless. In this context, it expresses Israel's profound sense of being discarded by God, suggesting a perceived breach in the covenant relationship from their perspective, as if God had withdrawn His protective hand and left them vulnerable to their enemies. The intensity of the verb conveys a deep spiritual and emotional anguish.
  • Scattered us (Hebrew, pârats', H6555): While often meaning "to break through" or "burst forth" (as in a breakthrough or a breach in a wall), here (H6555, פָּרַץ) it signifies a breaking of ranks, a dispersion, or a breaking apart of the nation, likely as a result of military defeat, internal disunity, or a general state of chaos. It paints a vivid picture of disarray and vulnerability, the opposite of a strong, unified people, and directly attributes this state to divine action.
  • Turn thyself to us again (Hebrew, shûwb', H7725): This crucial verb (H7725, 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 desperate desire for God to re-engage with His people, to bring an end to their distress, and to restore their fortunes, demonstrating an unwavering belief in His capacity for mercy and restoration.

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" (H5329, nâtsach) indicates it was intended for public worship and musical performance, overseen by a skilled leader. "Shushaneduth" (H7802, Shûwshan ʻÊdûwth) 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" (H4387, miktâm) of "David" (H1732, Dâvid) denotes a "golden psalm" or a psalm for meditation and instruction, highlighting its enduring value. The historical note ("when he strove" (H5327, nâtsâh) "with Aramnaharaim" (H763, ʼĂram Nahărayim) and "with Aramzobah" (H760, ʼĂram Tsôwbâh), "when Joab" (H3097, Yôwʼâb) "returned" (H7725, shûwb), and "smote" (H5221, nâkâh) "of Edom" (H123, ʼĔdôm) "in the valley" (H1516, gayʼ) "of salt" (H4417, melach) "twelve thousand" (H8147, shᵉnayim H6240, ʻâsâr H505, ʼeleph)) 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" (H430, ʼĕlôhîym). The phrase "cast us off" (H2186, zânach) 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. This is a bold and honest accusation, reflecting deep anguish.
  • "thou hast scattered us,": This clause reinforces the sense of national defeat and disarray. The "scattering" (H6555, pârats) 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. This highlights the theological conviction that even national calamities are under divine sovereignty.
  • "thou hast been displeased;": This further intensifies the lament, attributing their suffering to divine wrath or strong disapproval (H599, ʼânaph). 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. This self-awareness is characteristic of biblical lament.
  • "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" (H7725, shûwb) 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. It is a pivot point from lament to petition.

Literary Devices

Psalms 60:1 employs several powerful literary devices that enhance its impact and meaning. 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, grounding the spiritual lament in concrete historical reality. 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. While deeply felt, these expressions are intensified to convey the profound anguish and desperation. 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. This device makes God's relationship with humanity relatable and personal.

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, demonstrating a profound reliance on God's covenant faithfulness.

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 or His covenant promises. 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, inviting us to find comfort and courage in His enduring faithfulness.

Questions for Reflection

  • In what areas of your life or in the life of your community do you feel "cast off" or "scattered," and how might you articulate this honestly to God?
  • 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 and nation today, and what actions might accompany such a prayer?
  • 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 in the Psalter. 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 and 1 Chronicles 18. It underscores the psalm's authenticity and its role as a prayer offered in the midst of genuine adversity, providing a framework for its subsequent themes of distress and hope.

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, as seen in many psalms of distress like Psalm 13.

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, perhaps recounting God's past faithfulness or Israel's covenant obligations. 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, much like other psalms with musical notations, such as Psalm 45.

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?" In that moment, the Son of God truly experienced the "displeasure" of God against sin, becoming the ultimate sacrifice for humanity's rebellion. 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, 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 and fulfilling the prophetic promise of gathering God's dispersed people, as seen in John 11:52.

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Commentary on Psalms 60 verses 1–5

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 reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, Psa 60:3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: "Thou hast been displeased by us, displeased against us (Psa 60:1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands (Zac 11:14) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, Psa 60:2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: "Thou hast made us to drink the wine of astonishment (Psa 60:3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, Lam 3:19, Lam 3:20. (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined.

II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (Psa 60:4): "Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Psa 45:4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were scattered (Psa 60:1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people (Isa 11:10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners.

III. A humble petition for seasonable mercy. 1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin: O turn thyself to us again! (Psa 60:1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace. Tranquillus Deus tranquillat omnia - A God at peace with us spreads peace over all the scene. 2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: "Heal the breaches of our land (Psa 60:2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions." Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin. 3. That thus they might be preserved out of the hands of their enemies (Psa 60:5): "That thy beloved may be delivered, and not made a prey of, save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand, and hear me." Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand. Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their payers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, "God has therein heard me, and answered me."

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 60
"God, You have driven us back, and hast destroyed us" [Psalm 60:1]. Is that David speaking that smote, that burned up, that defeated, and not they to whom He did these things, that is to say, their being smitten and driven back, that were evil men, and again their being made alive and returning in order that they might be good men? That destruction indeed that David made, strong of hand, our Christ, whose figure that man was bearing; He did those things, He made this destruction with His sword and with His fire: for both He brought into this world. Both "Fire I have come to send into the world," [Luke 12:49] you have in the Gospel: and "A sword I have come to send into the earth," [Matthew 10:34] you have in the Gospel. He brought in fire, whereby might be burned up Mesopotamia in Syria, and Syria Sobal: He brought in a sword whereby might be smitten Edom. Now again this destruction was made for the sake of "those that are changed unto the title's inscription." Hear we therefore the voice of them: to their health smitten they were, being raised up let them speak. Let them say, therefore, that are changed into something better, changed unto the title's inscription, changed unto teaching for David himself; let them say, "You have had mercy upon us." You have destroyed us, in order that You might build us; You have destroyed us that were ill built, hast destroyed empty oldness; in order that there may be a building unto a new man, building to abide for everlasting....
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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