Psa 60:1-2 | KingComments | STEP | In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant ( ). This is proof that “all Israel” ( ) will triumph through Him. For “for the choir director” ( ) see at Psalm 4:1. The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God. For “a Mikhtam” see at Psalm 16:1. This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. ; ). The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God ( ). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip ( ; ; ). David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again. David compares the condition of that moment to an earthquake caused by God ( ). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. ). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens. God has made His people, His own people, “experience hardship” ( ), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. ). God brought that upon them (cf. ). Then comes the turning point. David sees that God has given “a banner to those who fear Him” ( ). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” ( ; cf. ). God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it. For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” ( ). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory. Those who constitute the God-fearing part of Israel are called by David “Your beloved” ( ; cf. ). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.

‏ Psalms 60:1-2

Introduction

In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (Psa 60:4). This is proof that “all Israel” (Rom 11:26) will triumph through Him.

Prayer for God’s Return

For “for the choir director” (Psa 60:1a) see at Psalm 4:1.

The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.

For “a Mikhtam” see at Psalm 16:1.

This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deu 31:19 ; 21; 2Sam 1:18).

The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (Psa 60:1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2Sam 8:3-14; 1Kgs 11:15-16; 1Chr 18:12).

David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.

David compares the condition of that moment to an earthquake caused by God (Psa 60:2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zec 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.

God has made His people, His own people, “experience hardship” (Psa 60:3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isa 51:17). God brought that upon them (cf. Amos 3:6).

Then comes the turning point. David sees that God has given “a banner to those who fear Him” (Psa 60:4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exo 17:15; cf. Isa 11:10).

God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.

For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.

Those who constitute the God-fearing part of Israel are called by David “Your beloved” (Psa 60:5; cf. Psa 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.