TRV
Translation
King James Version
Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
Complete Jewish Bible
To those who fear you because of the truth you gave a banner to rally around, (Selah)
Berean Standard Bible
You have raised a banner for those who fear You, that they may flee the bow. Selah
American Standard Version
Thou hast given a banner to them that fear thee, That it may be displayed because of the truth. [Selah
World English Bible Messianic
You have given a banner to those who fear you, that it may be displayed because of the truth. Selah.
Geneva Bible (1599)
But now thou hast giuen a banner to them that feare thee, that it may be displayed because of thy trueth. Selah.
Young's Literal Translation
Thou hast given to those fearing thee an ensign. To be lifted up as an ensign Because of truth. Selah.
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Commentary on Psalms 60 verses 1–5
1 ¶ 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.
2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
3 Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.
4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
5 That thy beloved may be delivered; save with thy right hand, and hear me.
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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Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 20:4
“Gilead is mine, and Manasseh is mine.” Gilead is a grandson of Manasseh; this is said in order that he may show that the succession of the patriarchs, from whom is descended Christ according to the flesh, comes down from God. “And Ephraim is the support of my head. Judah is my king.” He will join together by agreement the parts that are severed. “Moab is the washbasin of my hope.” Or “a pot for washing,” another of the interpreters says; or “a pot of security”; that is to say, the excommunicated person, who has been forbidden with threats to enter the church of the Lord. For the Moabite and the Ammonite will not enter until the third and until the tenth generation and until everlasting time. Nevertheless, since baptism possesses remission for sins and produces security for the debtors, he, showing the deliverance through baptism and the affection for God, says, “Moab is a pot for washing” or “a pot of security.” Therefore, all “foreigners are made subject,” bowing down under the yoke of Christ; for this reason he will set his shoe in Edom. The shoe of the divinity is the God-bearing flesh, through which he approaches humans. In this hope, pronouncing blessed the time of the coming of the Lord, the prophet says, “Who will bring me into the fortified city.” Perhaps he means the church, a city, indeed, because it is a community governed conformably to laws; and fortified, because of the faith encompassing it. Whence one of the interpreters produced a very clear translation: “Into a city fortified all around.” Who, then, will permit me to see this great spectacle, God living among people? These are the words of the Lord: “Many prophets and just people have longed to see what you see, and they have not seen it.”
Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 20:3
Therefore, “O God, you have cast us off.” You have cast off those who in proportion to their sins removed themselves a distance from you. You have destroyed the accumulations of our wickedness, doing good to us because of our weakness. You were angry, since “we were by nature children of wrath,” having no hope and being without God in the world. You had mercy on us when “you sent forth your only-begotten Son as a propitiation for our sins,” in order that in his blood we might find redemption. We would not know that we were having these kindnesses done to us, unless “you have made us drink the wine of sorrow.” By wine he means the words that lead the hardened heart to conscious perception.
Augustine of HippoAD 430
Exposition on Psalm 60
Wherefore this? "You have given to men fearing You, a sign that they should flee from the face of the bow" [Psalm 60:4]. Through tribulations temporal, he says, You have signified to Your own to flee from the wrath of fire everlasting. For, says the Apostle Peter, "Time it is that Judgment begin with the House of God." [1 Peter 4:17] And exhorting the Martyrs to endurance, when the world should rage, when slaughters should be made at the hands of persecutors, when far and wide blood of believers should be spilled, when in chains, in prisons, in tortures, many hard things Christians should suffer, in these hard things, I say, lest they should faint, Peter says to them, "Time it is that Judgment begin with the House of God," etc. What therefore is to be in the Judgment? The bow is bended, still in menacing posture it is, not yet in aiming. And see what there is in the bow: is there not an arrow to be shot forward? The string however is stretched back in a contrary direction to that in which it is going to be shot; and the more the stretching thereof has gone backward, with the greater swiftness it starts forward. What is it that I have said? The more the Judgment is deferred, with so much the greater swiftness it is to come. Therefore even for temporal tribulations to God let us render thanks, because He has given to His people a sign, "that they should flee from the face of the bow:" in order that His faithful ones having been exercised in tribulations temporal, may be worthy to avoid the condemnation of fire everlasting, which is to find out all them that do not believe these things.
Theodoret of CyrusAD 458
DIALOGUE 1
All strangers have stooped and been put under the yoke of Christ, wherefore also “over Edom” does he “cast out” his “shoe.” Now the shoe of the Godhead is the flesh that bore God whereby he came among humankind.
Caesarius of ArlesAD 542
SERMON 167:1
When a person lays aside his past sinfulness, he is suddenly endowed with new dignity, with that cup of divine love of which it is said, “And your cup which inebriated me, how it overflows!” Inebriated with that cup, I repeat, hearts taste the sweetness of heavenly things through the strength of spiritual wisdom. Then they may merit to hear, “Taste and see how good the Lord is.” Now he said “taste,” because love of God can refresh the soul but cannot satisfy the desire, regardless of the amount of faith or longing with which it is sought. More and more, it arouses thirst when it is, as it were, tasted beforehand with the edge of the lips, and for this reason he says of himself, “He who eats of me will hunger still, he who drinks of me will thirst for more.” Because of its sweetness, it arouses an appetite for itself, but it does not cause disgust from satiety. Just as people who are experienced in drinking wine are likely to thirst all the more when they have become drunk, so it is with the devout and chaste soul that is prudent and contrite and that can, therefore, say with the psalmist, “You have given us stupefying wine,” when it has begun to think about hope in a future life and to imbibe a thirst for heavenly goods. It knows how to be filled but not how to be satisfied, so that the more it consumes according to its capacity, the more it lacks in its eagerness, and it can join with the prophet in that word of longing: “My soul pines for your salvation”;4 and again: “My flesh and my heart waste away, O God of my heart”; moreover, “My soul yearns and pines for the courts of the Lord.”
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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SUMMARY
Psalms 60:4 stands as a profound declaration of divine provision and unwavering hope amidst national desolation and military defeat. It proclaims that God, in His sovereign grace, has bestowed a "banner" upon those who revere Him—a visible standard signifying His presence, protection, and a rallying point for His people. This banner is not to be concealed but publicly displayed, serving as an undeniable testament to God's inherent faithfulness, the reliability of His covenant promises, and the ultimate triumph of His truth, even when circumstances appear dire. The verse thus pivots the reader from lament to a deep-seated trust in God's character and His ultimate victory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The profound message of Psalms 60:4 is powerfully conveyed through several impactful literary devices. The central image is a potent Metaphor: the "banner" (Hebrew: nes) serves as a metaphorical representation of God's active presence, His protective power, and His role as an indispensable rallying point for His people amidst conflict and distress. This metaphor is rich in Symbolism, where the banner symbolizes divine authority, unwavering faithfulness, and ultimate victory. It is a visible sign of God's covenant loyalty and His enduring commitment to His people, providing both encouragement and direction. There is a strong implicit Contrast woven throughout the psalm itself, where the initial lament of defeat and apparent abandonment (vv. 1-3) is sharply juxtaposed with the sudden surge of hope and divine provision introduced in verse 4. This verse functions as a pivotal turning point, dramatically shifting the emotional and theological trajectory of the psalm from despair to renewed confidence in God. Finally, the inclusion of "Selah" functions as a Rhetorical Device, prompting the audience to pause, reflect deeply, and internalize the profound theological implications of God's gracious provision of a banner of truth for His people, allowing the message to resonate more profoundly.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 60:4 powerfully articulates the enduring theological truth of God's unwavering faithfulness to His covenant people, even amidst their deepest trials, national calamities, and apparent defeats. It underscores that God is not a distant or passive deity but an active, providing presence, offering a visible standard around which His people can rally and find their identity and purpose. This "banner" is a tangible expression of His truth (qoshet), signifying His absolute reliability, the certainty of His promises, and His ultimate sovereignty over all circumstances. It teaches that God's provision and empowering presence are specifically for "them that fear Him," highlighting that a right relationship with God, characterized by reverent awe, humble submission, and obedient trust, is the prerequisite for experiencing His divine favor and protection. The public display of this banner transforms it into a powerful testimony, not just for the internal encouragement of the faithful, but also as a declaration to the world of God's unchanging character and His steadfast commitment to His people, even when human strength fails.
REFLECTION AND APPLICATION
For believers today, Psalms 60:4 offers profound encouragement and a clear call to faithful living. In a world often marked by uncertainty, conflict, personal struggles, and societal upheaval, God remains our constant, unchanging, and utterly reliable rallying point. The "banner" He provides for us is not a literal flag, but His unchanging Word (the Bible), His indwelling Holy Spirit, His unfailing presence, and, most supremely, the finished work of Jesus Christ on the cross. This verse serves as a powerful reminder that our hope, security, and ultimate victory are not found in human strength, political power, fleeting circumstances, or worldly wisdom, but solely in the Lord, our Banner. We are called not only to humbly receive this divine provision but also to actively "display" it—to live lives that publicly testify to God's faithfulness and truth, especially when our personal or communal circumstances seem bleak or challenging. This involves demonstrating our allegiance to Him through our actions, words, and unwavering trust, becoming a visible witness to His transforming power and steadfast character in a world desperately searching for genuine truth and lasting hope.
Questions for Reflection
FAQ
What does "Selah" mean in the Psalms?
Answer: "Selah" is a Hebrew term found frequently in the Psalms and the book of Habakkuk. While its precise meaning is debated among scholars, it is widely understood to be a musical or liturgical instruction. It likely indicates a pause for reflection, emphasis, or an instrumental interlude within the psalm's recitation or singing. In essence, it calls the reader or listener to stop, ponder, and deeply consider the profound theological truth or emotional sentiment that has just been expressed, allowing it to sink in and resonate before proceeding with the next section of the text or music.
How does God "give a banner" to His people today?
Answer: While believers today do not literally carry physical banners into military battles, God continues to provide spiritual "banners" for His people. This includes His unchanging Word, the Bible, which serves as our standard of truth, guidance, and authority in all matters of faith and life. It is also the indwelling Holy Spirit, who empowers, comforts, and directs believers, serving as a constant reminder of God's presence. Ultimately, the greatest banner God has given us is the cross of Jesus Christ, representing His triumphant victory over sin, death, and the powers of darkness. The cross serves as the ultimate rallying point for all who believe, as 1 Corinthians 1:18 declares its power. Our lives, lived in allegiance to Christ and His kingdom, become a visible "display" of this divine banner to the world, testifying to God's truth and faithfulness, as seen in Philippians 2:15-16.
What does it mean to "fear God" as mentioned in this verse?
Answer: To "fear God" in the biblical sense, particularly in the Old Testament, does not primarily mean to be terrified of Him in a servile or cowering manner. Instead, it signifies a profound reverence, awe, and respect for God's majestic holiness, omnipotence, and perfect character. It involves recognizing His supreme authority as Creator and Sustainer, and humbly submitting to His will and commands. This "fear" is the foundation of wisdom and true knowledge, as articulated in Proverbs 1:7, and it leads to a right, flourishing, and obedient relationship with Him, characterized by trust, devotion, and a desire to honor Him in all aspects of life.
CHRIST-CENTERED FULFILLMENT
Psalms 60:4 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's "truth" (Hebrew: qoshet), declaring with divine authority, "I am the way, the truth, and the life". The "banner" that God has graciously given to those who fear Him is supremely manifested in the cross of Christ. The cross, once a symbol of shame, defeat, and public execution, was transformed into the ultimate "banner" displayed for all humanity, signifying Christ's triumphant victory over sin, death, and the powers of darkness. As John 12:32 profoundly proclaims, "And I, when I am lifted up from the earth, will draw all people to myself." This lifting up on the cross is the ultimate display of God's truth—His perfect justice, His boundless love, and His unwavering faithfulness to His covenant promises, culminating in salvation for all who believe. Those who "fear" (revere, trust, and obey) God are those who gather under this banner, finding salvation, unity, and eternal purpose in Christ. Our lives, as followers of Jesus, become the ongoing "display" of this truth, publicly testifying to the transformative power of the cross and the living hope we have in our resurrected Lord, who is indeed our eternal banner and rallying point, as Galatians 6:14 encourages us to boast only in the cross of our Lord Jesus Christ.