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Commentary on Psalms 60 verses 6–12
David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (Psa 60:6): "God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Psa 89:35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.
I. David here rejoices; and it is in prospect of two things: -
1.The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, Psa 60:7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. "God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, Co1 3:22, Co1 3:23.
2.The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, Psa 60:8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, Sa2 8:2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Rut 4:7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: "Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: "Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.
II. He prays in hope. His prayer is, Give us help from trouble, Psa 60:11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quaerimus pacem - Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it: - 1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (Psa 60:12): "Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.
"Wilt not Thou, O God, that hast driven us back? And will not Thou, O God, march forth in our powers?" [Psalm 60:10]. Wilt not Thou lead us down, that hast driven us back? But wherefore "hast driven us back"? Because You have destroyed us. Wherefore hast destroyed us? Because angry You have been, and hast had pity on us. Thou therefore wilt lead down, that hast driven back; Thou, O God, that will not march forth in our powers, wilt lead down. What is, "will not march forth in our powers"? The world is to rage, the world is to tread us down, there is to be a heap of witnesses, built of the spilled blood of martyrs, and the raging heathen are to say, "Where is the God of them?" Then "You will not march forth in our powers:" against them You will not show Yourself, You will not show Your power, such as You have shown in David, in Moses, in Joshua the son of Nun, when to their might the Gentiles yielded, and when the slaughter had been ended, and the great laying waste repaired, into the land which Thou promised Thou leddest in Your people. This thing then You will not do, "You will not march forth in our powers," but within You will work. What is, "will not march forth"? Wilt not show Yourself. For indeed when in chains the Martyrs were being led along, when they were being shut up in prison, when they were being led forth to be mocked, when to the beasts they were exposed, when they were being smitten with the sword, when with fire they were being burned, were they not despised as though forsaken, as though without helper? In what manner was God working within? In what manner within was He comforting? In what manner to these men was He making sweet the hope of life everlasting? In what manner was He not forsaking the hearts of them, where the man was dwelling in silence, well if good, ill if evil? Was He then by any means forsaking, because He was not marching forth in the powers of them? By not marching forth in the powers of them, did He not the more lead down the Church even unto Idumæa, lead down the Church even unto the city of standing around? For if the Church chose to war and to use the sword, She would seem to be fighting for life present: but because she was despising life present, therefore there was made a heap of witness for the life that shall be.
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SUMMARY
Psalm 60:10 is a deeply poignant and rhetorical lament from King David, capturing the profound distress and perceived divine abandonment of the nation during a period of significant military setback and national humiliation. It articulates the bewilderment of a people who feel God has "cast them off" and is no longer actively leading their forces to victory, challenging their fundamental understanding of His covenant faithfulness and His role as their divine warrior. This verse serves as a desperate and raw plea for God's renewed presence and intervention in their dire national crisis, reflecting a moment of intense spiritual and existential questioning.
CONTEXT
Literary Context: Psalm 60 is categorized as a "Michtam of David," a type of psalm often characterized by deep reflection, lament, and a plea for divine intervention, frequently concluding with a renewed expression of hope. The psalm opens with a stark and visceral description of national devastation, portraying the land as "broken" and "shaken" by divine judgment, reflecting God's apparent anger and withdrawal (e.g., the vivid imagery in Psalm 60:1-3). Verse 10 is situated within the heart of the psalm's lament section, where the psalmist directly confronts God with questions about His perceived absence and rejection. This raw expression of pain and bewilderment then dramatically shifts in the latter half of the psalm, transitioning into a powerful declaration of renewed trust in God's promises and an anticipation of His ultimate victory, despite the dire present circumstances (as seen in Psalm 60:6-12). The superscription, which meticulously details specific military conflicts, provides a crucial historical framework, grounding the psalm as a prayer born out of a tangible, real-world national emergency and giving the lament in verse 10 a profound historical and emotional weight.
Historical & Cultural Context: The superscription of Psalm 60 explicitly connects it to a specific period in David's reign, detailing his military campaigns against Aram-naharaim and Aram-zobah, alongside Joab's decisive victory over Edom in the Valley of Salt, where twelve thousand Edomites were slain. This points to a complex and often challenging era of warfare during David's consolidation of power, likely paralleling accounts found in 2 Samuel 8 and 1 Chronicles 18. While David's reign is generally characterized by conquest and expansion, this psalm uniquely highlights an initial setback or a period of intense struggle where Israel felt vulnerable and defeated. Crucially, in ancient Israelite culture, military success was not merely a matter of strategy or strength but was intrinsically and profoundly linked to God's active presence and favor. Yahweh was revered as the "Divine Warrior," the one who would "go out" with His armies, guaranteeing victory and protection (a concept powerfully articulated in Exodus 14:14 and Deuteronomy 20:4). Therefore, a defeat or a perceived lack of success was interpreted not just as a military failure, but as a direct sign of God's displeasure, His withdrawal, or even His "casting off" of His people, leading to immense national humiliation, fear, and spiritual crisis.
Key Themes: Psalm 60:10 significantly contributes to several overarching themes within the book of Psalms and the broader biblical narrative, offering a window into the complexities of faith during adversity. The most prominent theme is the Perceived Divine Withdrawal, where the psalmist articulates the painful and bewildering feeling that God has abandoned His people and is no longer actively fighting on their behalf. This perception, while not a theological statement about God's actual unfaithfulness, powerfully captures the human experience of doubt and distress when faced with overwhelming adversity. Closely intertwined is the theme of Lament and Honest Prayer, as the verse exemplifies the rich biblical tradition of voicing raw, unfiltered questions, complaints, and even accusations directly to God. It underscores that true faith is robust enough to accommodate such expressions of pain and bewilderment, providing a model for authentic spiritual wrestling. Finally, the verse speaks profoundly to the theme of National Distress and Absolute Dependence on God, illustrating how Israel's very survival, security, and success in warfare were understood to be utterly reliant on God's active presence as their Divine Warrior. The absence of this presence, even if only perceived, plunged the nation into deep crisis and underscored their desperate need for divine intervention, a dependency that echoes throughout the historical narratives of Israel, such as the period of the Judges or the early monarchy, where God's presence was the key to victory over their enemies.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 60:10 masterfully employs several literary devices to convey its profound emotional and theological message. The most prominent is the Rhetorical Question, posed twice in parallel ("Wilt not thou, O God, which hadst cast us off?" and "and thou, O God, which didst not go out with our armies?"). These are not questions seeking factual answers but rather expressions of intense lament, bewilderment, and desperate pleading. They underscore the depth of the psalmist's distress and the perceived contradiction between God's known character as a faithful deliverer and their present circumstances, simultaneously voicing pain and implicitly appealing for a reversal of fortune. Additionally, the verse utilizes Anthropomorphism in depicting God as "going out with our armies," attributing human-like action (marching alongside soldiers) to God to vividly describe His active, leading presence in battle. This concrete imagery makes God's perceived absence all the more palpable and devastating for the Israelite community. Finally, there is a clear instance of Parallelism, specifically synonymous or synthetic parallelism, where the second clause ("didst not go out with our armies") reinforces and elaborates on the first ("hadst cast us off"). Both phrases convey the same core idea of divine withdrawal, but from slightly different angles, intensifying the lament and emphasizing the dual nature of their perceived abandonment—both spiritual rejection and practical military failure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 60:10 powerfully grapples with the profound theological tension between God's unwavering covenant faithfulness and the human experience of perceived divine absence or judgment. While the psalmist expresses a feeling of being "cast off," this raw lament is a testament to the depth and authenticity of their relationship with God, allowing for such honest and even accusatory questioning within the framework of enduring faith. It affirms that even in moments of national crisis and personal despair, when God's presence seems hidden and His hand withdrawn, believers are not only permitted but encouraged to bring their deepest pains, confusion, and doubts directly to Him. This verse underscores the biblical truth that God's sovereignty extends even to allowing His people to experience hardship and perceived abandonment, which can serve as a crucible for deeper faith, a call to repentance, or a means of revealing His ultimate purposes. Ultimately, the broader psalm moves from this initial lament to a renewed declaration of trust and hope, reminding us that God's character as a faithful deliverer remains unchanged, even when our immediate circumstances suggest otherwise, and that His ultimate victory is assured.
REFLECTION AND APPLICATION
Psalm 60:10 offers profound and timeless insight into the human experience of faith during adversity, validating the authentic expression of lament as a legitimate form of prayer. In our own lives, whether confronting personal trials, societal crises, or spiritual battles, there will inevitably be moments when God's presence feels distant, His answers seem delayed, and circumstances appear to contradict His promises. Like David, we may find ourselves feeling "cast off" or that God is not "going out with our armies," leaving us vulnerable and defeated. This verse grants us profound permission to voice such raw emotions, questions, and even accusations directly to God, without fear of condemnation or a loss of faith. It serves as a powerful reminder that our perception of God's active involvement may waver, but His faithfulness and unchanging character do not. The journey from initial lament to renewed hope, as beautifully illustrated in the broader Psalm 60, teaches us the vital importance of persistent prayer and honest communication with God, even when our hearts are heavy with doubt and our circumstances seem bleak. It calls us to anchor our faith not in fleeting feelings or visible outcomes, but in the enduring truth of God's sovereign love, His ultimate plan for restoration, and His assured victory, trusting that He is working even when we cannot perceive His hand.
Questions for Reflection
FAQ
Does Psalm 60:10 suggest God actually abandons His people?
Answer: No, Psalm 60:10 does not suggest that God truly abandons His people in a theological or ultimate sense. Rather, it expresses the psalmist's profound perception and feeling of abandonment during a time of intense national crisis and military setback. It is a lament, a raw and honest cry from the heart of a believer experiencing deep distress and confusion. The biblical narrative consistently teaches that God is faithful to His covenant and will never ultimately forsake His people, as affirmed in passages like Deuteronomy 31:6 and Hebrews 13:5. The psalmist's question is rhetorical, designed to express the pain and bewilderment of the moment, and implicitly to plead for God to reverse His apparent withdrawal and restore His favor and active presence.
How does this verse relate to the concept of God as a divine warrior?
Answer: This verse is deeply intertwined with the concept of God as the Divine Warrior, a central and foundational theme in ancient Israelite theology. From the miraculous deliverance at the Red Sea (e.g., Exodus 15:3) to the conquest of Canaan, Yahweh was consistently understood as the one who "went out" with Israel's armies, fighting on their behalf and guaranteeing victory (a principle explicitly stated in Deuteronomy 20:4). The lament in Psalm 60:10 directly challenges and expresses distress over the perceived absence of this expected divine intervention. The psalmist's cry, "didst not go out with our armies," signifies a profound crisis of faith and national security. It means that the very foundation of their military success—God's active, victorious presence—was perceived as absent, leading to defeat and humiliation. This perceived withdrawal of the Divine Warrior was not merely a military setback but a theological catastrophe, prompting a desperate plea for God to resume His accustomed role as Israel's champion.
CHRIST-CENTERED FULFILLMENT
The raw lament of Psalm 60:10, expressing a feeling of divine abandonment and absence in battle, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While David cried out from a place of perceived national forsaking, Jesus, the true Son of David, truly experienced ultimate abandonment on the cross. His agonizing cry, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoes the psalmist's lament but with a unique and infinitely deeper significance—He was genuinely forsaken by God the Father as He bore the full weight of the world's sin. Unlike the earthly armies for whom God's presence was sought in Psalm 60:10, Jesus "went out" not with swords and shields, but to the cross, where He alone, as the true Divine Warrior, fought and decisively conquered sin, death, and the powers of darkness (as powerfully declared in Colossians 2:15). His perceived weakness and suffering on the cross were, paradoxically, the very means by which He secured the decisive and eternal victory, ensuring that those who trust in Him will never be truly "cast off" or separated from God's love (Romans 8:38-39). Through Christ's ultimate sacrifice and glorious resurrection, believers are promised an unbreakable divine presence, for He declared, "I am with you always, even to the end of the age" (Matthew 28:20), transforming the lament of perceived absence into the glorious reality of an ever-present, victorious Savior.