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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.
Would a man who was only a man say this of himself? For if a person says this, he blasphemes, and “God does not hear sinners.” But indeed Christ says that God hears him. He is therefore neither sinner nor mere man. It has also been said, “Vain is the hope in man.” And it is said, “As for us we hope in our God.”Christ is therefore God, not coming from any other substance; “the Father is living, and I live because of the Father,” and, “I am the bread of life; the one who eats this will live for all time.” All the statements signify one substance. And that is why Jesus says that he is from above who says this: “If therefore you will see the Son of man ascending, where was he before?”
Therefore, let the church of God be saluted and let it be taught to say what we were just saying: “Give us help from trouble; for the help of people is worthless.” So, perhaps, the meaning of the psalm does not at all permit us to allege weakness, if indeed affliction is a patron of help and not an occasion of infirmity. To those, then, who were rejected through sin but then received again through the kindness of God, it is appropriate to say, “O God, you have cast us off and have destroyed us; you have been angry and have had mercy on us.”
Thou therefore, O God, that will not march forth in our powers, "Give to us aid from tribulation, and vain is the safety of man." Go now they that salt have not, and desire safety temporal for their friends, which is empty oldness. "Give to us aid:" from thence whence You were supposed to forsake, thence succour.
The first thing they must do is examine their own hearts, to see whether they are asking in faith. Any who ask in faith receive for their own good, and sometimes do not receive for their own good. When he does not cure the body, he wants to cure the soul. So trust him, and believe that since he has called you to an eternal kingdom, whatever he wishes is to your advantage. After all, what is this thing that you long for as though it mattered so enormously? Eternal life is what he has promised you, to reign with the angels is what he has promised you, rest without end is what he has promised you. And what, in comparison, is it that he does not give here and now? Isn't it true that "the health of human beings is vain"? Isn't it absolutely certain that all those who do get cured will eventually die? And when death comes, all those past events vanish like smoke. But when that other life that he has promised us comes, it will of course have no end. By denying you something here and now, he is equipping you for that life, he is preparing you for it, he is training you for it.
So, as I said, the creature baptized the Creator, the lamp the sun, and by doing so John the Baptist did not push himself forward but submitted himself. I mean, he said to the one who came to him, "Are you coming to me to be baptized? It is I who ought to be baptized by you." A great confession, and a sound profession of humility by the lamp. If this had pushed itself forward against the sun, the wind of pride would very soon have blown it out. So this is what the Lord foresaw, what the Lord taught by his baptism. Such a great one wished to be baptized by such a small one; to explain it in a word, the Savior by one needing to be saved. John, I mean, had perhaps remembered, great though he was, some sickness or other of his. Why else, after all did he say, "It is I who ought to be baptized by you"? Certainly the Lord's baptism means salvation, because "salvation is from the Lord." "For vain is the salvation coming from people." So why, "It is I who ought to be baptized by you," if he had no need of any sort of cure? But in the Lord's own very humility there is a marvelous medicine; one was baptizing, the other healing.
For the Spirit of the Lord did not say, he who does the truth, that his works be clearly seen as done in the Holy Spirit but “as done in God,” which we say are done not in the Father alone, or in the Son alone or in the Holy Spirit alone. But we confess that the truth is done by a human being in the holy Trinity itself, which is one God, in whom the blessed David indicates is the power of what is done by the faithful, saying, “With God we shall do valiantly; it is he who will tread down our foes.” For he is the one God concerning whom the blessed apostle says, “For from him and through him and for him are all things. To him be glory forever.”
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SUMMARY
Psalms 60:11 is an urgent and profound prayer, a desperate plea for divine intervention that simultaneously declares the inherent futility of human strength and resources in the face of overwhelming adversity. It encapsulates a foundational theological truth: true and lasting deliverance from trouble originates solely from God, highlighting the critical need for absolute dependence on His sovereign power rather than on the limited and unreliable capabilities of humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 60:11 employs several powerful literary devices. The most prominent is Contrast, setting the substantial, effective "help" from God against the "vain" and ineffective "help of man." This sharp juxtaposition highlights the psalmist's conviction about God's unique power and humanity's inherent limitations. The verse also functions as a Plea or Supplication, a direct address to God, characteristic of the lament psalms, conveying urgency and profound dependence. Furthermore, it contains a Declaration of theological truth ("for vain is the help of man"), which serves as the underlying rationale for the plea. This declaration is a form of Aphorism, a concise statement of principle that carries universal truth beyond the immediate context, serving as a timeless theological axiom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 60:11 serves as a timeless reminder of humanity's inherent limitations and God's absolute sovereignty. It underscores the biblical principle that while human effort has its place, ultimate reliance must always be placed on the divine. This truth resonates throughout Scripture, challenging misplaced trust and calling believers to a posture of humility and dependence. It is a foundational statement about where true power and salvation reside, urging us to look beyond finite resources to the infinite power of the Creator. This verse encapsulates the theological concept of divine omnipotence and human contingency, emphasizing that God alone is the ultimate source of deliverance and victory in all circumstances.
REFLECTION AND APPLICATION
In a world that often champions self-reliance, human ingenuity, and technological solutions, Psalms 60:11 offers a vital counter-cultural truth. It calls us to a radical reorientation of our trust, reminding us that while human collaboration and effort are valuable, they are ultimately insufficient for the deepest troubles of life, especially those of a spiritual or existential nature. When we face overwhelming challenges—personal crises, national calamities, or spiritual battles—this verse redirects our gaze from the limited "help of man" to the boundless, unfailing "help" of God. It encourages a posture of humility, recognizing our own limitations, and fosters a spirit of persistent, heartfelt prayer, knowing that our ultimate deliverance and victory come from Him alone. This truth liberates us from the burden of self-sufficiency and invites us into a deeper, more profound dependence on our Heavenly Father, cultivating a faith that looks beyond immediate circumstances to the one who holds all power.
Questions for Reflection
FAQ
Does "vain is the help of man" mean we should never seek help from other people?
Answer: No, this verse does not forbid seeking or offering human help. The term "vain" (שָׁוְא, shâvᵉʼ) here signifies ultimate futility or inadequacy, particularly in the face of overwhelming, divinely appointed, or existential troubles. It highlights that human help, while often beneficial and necessary in temporal matters, is ultimately insufficient as a primary or ultimate source of deliverance, especially when compared to God's power. The Bible often encourages mutual support and community, as seen in passages like Galatians 6:2 and Ecclesiastes 4:9-10. However, Psalms 60:11 serves as a crucial reminder that our ultimate trust and reliance for true salvation and victory must be placed in God alone, as He is the only one who can provide comprehensive and lasting "help" that transcends human limitations and brings about ultimate redemption.
CHRIST-CENTERED FULFILLMENT
Psalms 60:11 finds its ultimate and most profound fulfillment in Jesus Christ. The declaration that "vain is the help of man" powerfully foreshadows the utter inability of humanity to save itself from the ultimate "trouble" of sin and death. No human effort, no law-keeping, no philosophical system, and no amount of self-improvement could bridge the chasm between a holy God and fallen humanity. It is precisely because human help is vain that God Himself, in His infinite wisdom and love, provided the perfect and sufficient "help" through His Son. Jesus Christ is the embodiment of God's "help" (יְשׁוּעָה, tᵉshûwʻâh), His very name meaning "Yahweh saves." Through His sinless life, sacrificial death on the cross, and victorious resurrection, Christ accomplished what no human could ever achieve: He conquered sin, death, and the grave, offering true and eternal deliverance, as articulated in Romans 5:8. He is the ultimate Lamb of God who takes away the sin of the world, the one in whom all things hold together (Colossians 1:17), and the only way to the Father (John 14:6). Thus, the psalmist's desperate plea for divine help is fully answered in the person and work of Jesus, who is God's perfect and unfailing salvation for all who believe, embodying the divine help that is never "vain."