Verse-by-Verse Bible Commentary
Psalms 60:4

Clarke's Commentary

Verse Psalms 60:4. Thou hast given a banner — נס nes, a sign, something that was capable of being fixed on a pole.

That it may be displayed — להתנוסס lehithnoses, that it may be unfurled.

Because of the truth. — מפני קשט mippeney koshet, from the face of truth; which has been thus paraphrased: If we have displayed the ensign of Israel, and gone forth against these our enemies, who have now made such a terrible breach among us, (Psalms 60:1-3,) it was because of thy truth-the promises of victory which we supposed would attend us at all times.

Mr. Mudge, thus: "Thou givest to them that fear thee a signal to be displayed before the truth. That thy favoured ones may be delivered, clothe thy right arm with victory, and answer us. God speaketh in his sanctuary, I will exult; I shall portion out Shechem, and measure the valley of Succoth." The fourth verse seems to mean that God had appointed for the consolation of his people a certain signal of favour, with which therefore he prays him to answer them. This, accordingly, he does. God speaketh in his sanctuary, called debir or oracle for that very reason. What he desires then, as he stands imploring the mercy of God before the oracle, is, that he may see the usual signal of favour proceed from it; a voice, perhaps joined with some luminous emanations, whence the phrase of the light of God's countenance. The expression in the sixth verse seems to be proverbial, and means, "I shall divide the spoils of my enemies with as much ease as the sons of Jacob portioned out Shechem, and measured out for their tents the valley of Succoth." Mr. Harmer gives a very ingenious illustration of the giving the banner. "Albertus Aquensis informs us that when Jerusalem was taken in 1099 by the crusaders, about three hundred Saracens got on the roof of a very high building, and earnestly begged for quarter; but could not be induced by any promises of safety to come down, till they had received the banner of Tanered, one of the crusade generals, as a pledge of life. The event showed the faithlessness of these zealots, they put the whole to the sword. But the Saracens surrendering themselves upon the delivering of a standard to them, proves in how strong a light they looked upon the giving a banner, since it induced them to trust it, when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed in like manner an obligation to protect; and the psalmist might here consider it in this light when he says, Thou hast shown thy people hard things; but thou hast given a banner to them that fear thee. Though thou didst for a time give up thy Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection. Thus God gave them a banner or standard that it might be displayed, or lifted up; or rather, that they may lift up a banner to themselves, or encourage themselves with the confident persuasion that they are under the protection of God: because of the truth - the word of promise, which is an assurance of protection - like the giving me and my people a banner, the surest of pledges." - Harmer's Observations. See at the end of the chapter. Psalms 60:12.

Bridgeway Bible Commentary

Psalms 60:0 Psalm Victory over Edom

In the war outlined in 2 Samuel 8:3-14 (and dealt with in more detail in 2 Samuel 10:1-19) David fought on many fronts. The present psalm concerns Israel’s victory in a battle against Edom. Because of the widespread military activity, a number of people and places are named in the accounts in 2 Samuel and in the heading to this psalm. Also three different leaders are named as bringing victory to Israel. The first is David, who was the supreme commander in Israel. The second is Joab, who was the army commander-in-chief. The third is Abishai, who was the leader of the army unit involved in the particular battle that is mentioned here (cf. heading to Psalms 60:0 with 2 Samuel 8:13; 1 Chronicles 18:12; 1 Chronicles 18:12).

While Israel has been fighting to the north and east, Edom and its allies have attacked from the rear (i.e. the south). Israel’s forces have suffered such heavy losses it appears God has deserted them. They have been thrown into confusion, as if hit by an earthquake. They stagger like a person who is drunk (1-3). Since they are God’s people, will he not reverse this disaster and lead them to victory (4-5)? Surely he will, for he has given them his promise. All the enemy-occupied areas, whether west of Jordan or east, will be liberated, for they belong to Israel by God’s appointment. The southern attackers - Moab, Edom and Philistia - will be overthrown and made to serve Israel (6-8).
Why then should God’s people doubt him? He has not forgotten them. He will indeed lead them against the enemy strongholds and give them victory (9-12).

Coffman's Commentaries on the Bible

GOD IS PLEADED WITH

"O God, thou hast cast us off, thou hast broken us down; Thou hast been angry; oh restore us again. Thou hast made the land to tremble; thou hast rent it: Heal the breaches thereof; for it shaketh. Thou hast showed thy people hard things: Thou hast made us to drink the wine of staggering. Thou hast given a banner to them that fear thee, That it may be displayed because of the truth. (Selah That thy beloved may be delivered, Save with thy right hand, and answer us."

"Thou hast cast us off… broken us down… been angry" "This psalm conveys the sense of national humiliation resulting from a wholly unseen military reverse."The New Bible Commentary, Revised, p. 488. Notice also that God's anger with Israel is also mentioned. This was no doubt due to the sins and rebellions of the Chosen People, the same being characteristic of that nation throughout its history.

"Thou hast made the land to tremble… rent it... it shaketh" Was this a real earthquake, or is the military defeat merely compared to an earthquake? We believe it is probably the latter, but earthquakes were by no means uncommon occurrences in Israel.

"The wine of staggering" This does not mean that God had actually given Israel such a deadly potion, but that God's providence had allowed it. The metaphor of drugged wine is used in describing the sins of the Great Harlot in Revelation; and here it is a metaphor of the stunning effect of that surprising military defeat. "The nation had been rendered unable to function."Anthony L. Ash, Jeremiah and Lamentations (Abilene, Texas: A.C.U. Press, 1987), p. 204.

Psalms 60:4 is not easily translated; and one possible meaning is that, "Israel had indeed raised the God-given banner; but it proved to be not so much a rallying point as a signal for dispersion."The Pulpit Commentary, Vol. 8-B, p. 15

"That thy beloved may be delivered" This recalls the tremendous fact of God's loving Israel, thus injecting a strong feeling of encouragement and hope into the passage.

"Save with thy right hand, and answer us" This double cry for God's help emphasizes the great lesson of the psalm, namely, that no matter how discouraging and difficult any given situation may appear to be, the answer is always, inevitably, and certainly, "Take it to the Lord in prayer."

Barnes' Notes on the Whole Bible

Thou hast given a banner to them that fear thee - The word rendered “banner” - נס nês - means properly anything elevated or lifted up, and hence, a standard, a flag, a sign, or a signal. It may refer to a standard reared on lofty mountains or high places during an invasion of a country, to point out to the people a place of rendezvous or a rallying place Isaiah 5:26; Isaiah 11:12; Isaiah 18:3; or it may refer to a standard or ensign borne by an army; or it may refer to the flag of a ship, Ezekiel 27:7; Isaiah 33:23. Here it doubtless refers to the flag, the banner, the standard of an army; and the idea is that God had committed such a standard to his people that they might go forth as soldiers in his cause. They were enlisted in his service, and were fighting his battles.

That it may be displayed because of the truth - In the cause of truth; or, in the defense of justice and right. It was not to be displayed for vain parade or ostentation; it was not to be unfolded in an unrighteous or unjust cause; it was not to be waved for the mere purpose of carrying desolation, or of securing victory; it was that a righteous cause might be vindicated, and that the honor of God might be promoted. This was the reason which the psalmist now urges why (God should interpose and repair their disasters - that it was his cause, and that they were appointed to maintain and defend it. What was true then of the people of God, is true of the church now. God has given to his church a banner or a standard that it may wage a war of justice, righteousness, and truth; that it may be employed in resisting and overcoming his enemies; that it may carry the weapons of truth and right against all injustice, falsehood, error, oppression, and wrong; that it may ever be found on the side of humanity and benevolence - of virtue, temperance, liberty, and equality; and that it may bear the great principles of the true religion to every territory of the enemy, until the whole world shall be subdued to God.

Calvin's Commentary on the Bible

4Thou hast given a banner to them that fear thee. Some interpreters would change the past tense, and read the words as if they formed a continuation of the prayers which precede — O that thou wouldst give a banner to them that fear thee! ⁽³⁸⁶⁾ But it is better to suppose that David diverges to the language of congratulation, and, by pointing to the change which had taken place, calls attention to the evident appearances of the divine favor. He returns thanks to God, in the name of all the people, for having raised a standard which might at once cheer their hearts, and unite their divided numbers. ⁽³⁸⁷⁾ It is a poor and meagre interpretation which some have attached to the words, before the truth, that God showed favor to the Jews because he had found them true-hearted, and sound in his cause. Those in the higher ranks had, as is well known, proved eminently disloyal; the common people had, along with their king, broken their divine allegiance: from the highest to the lowest in the kingdom all had conspired to overthrow the gracious purpose of God. It is evident, then, that David refers to the truth of God as having emerged in a signal manner, now that the Church began to be restored. This was an event which had not been expected. Indeed, who did not imagine, in the desperate circumstances, that God’s promises had altogether failed? But when David mounted the throne, his truth, which had been so long obscured, again shone forth. The advantage which ensued extended to the whole nation; but David intimates that God had a special respect to his own people, whose deliverance, however few they might be in number, he particularly contemplated.

He next proceeds to address God again in prayer; although, I may observe in passing, the words which follow, that thy beloved may be delivered, are read by some in connection with the preceding verse. I am myself inclined to adopt that construction; for David would seem to magnify the illustration which had been given of the divine favor, by adverting to the change which had taken place, ⁽³⁸⁸⁾ God having inspirited his people so far as to display a banner; where, formerly, they were reduced to a state of extremity, from which it seemed impossible to escape without a miracle. In the previous verse he calls them fearers of the Lord, and now his beloved; implying that, when God rewards such as fear and worship him, it is always with a respect to his own free love. And prayer is subjoined: for however great may be the favors which God has bestowed upon us, modesty and humility will teach us always to pray that he would perfect what his goodness has begun.

(386) Boothroyd gives a translation similar to this, and thinks that this is required by the connection. But see note 3, p. 397.

(387) Hamer has given a very ingenious explanation of this passage, derived from the manners of the East. “It seems,” says he, “that the modern Eastern people have looked upon the giving them a banner as a more sure pledge of protection ‘than that given by words.’ So Albertus Aquensis tell us, that when Jerusalem was taken in 1099, about three hundred Saracens got upon the roof of a very lofty building, and earnestly begged for quarter, but could not be induced, by any promises of safety, to come down, until they had received the banner of Tancred [one of the chiefs of the Crusade army] as a pledge of life. It did not, indeed, avail them, as that historian observes; for their behavior occasioned such indignation that they were destroyed to a man. The event showed the faithlessness of these zealots, whom no solemnities could bind; but the Saracens surrendering themselves upon the delivery of a standard to them, proves in what a strong light they looked upon the giving them a banner; since it induced them to trust it when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed, in like manner, an obligation to protect, and the Psalmist might consider it in this light, when, upon a victory gained over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, ‘Thou hast showed thy people hard things, etc.; thou hast given a banner to them that fear thee.’ Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection.” —Observations, volume 3, pp. 496, 497. Harmer supposes that our translation, which speaks of a banner displayed, is inaccurate; observing, that it is most probable that the Israelites anciently used only a spear, properly ornamented to distinguish it from a common one — a supposition which he founds on the fact, that a very long spear, covered all over with silver, and having a ball of gold on the top, was the standard of the Egyptian princes at the time of the Crusade wars, and was carried before their armies. He proposes to read, “Thou hast given an ensign or standard [נם, nes ] to them that fear thee, that it may be lifted up.” But Parkhurst considers the radical meaning of the Hebrew word נם, nes, to be a banner or ensign, from its waving or streaming in the wind; in other words, a streamer See his Lexicon on נם. Mant’s explanation of the phrase is similar to that of Calvin. “In this place,” says he, “it may mean no more than that God had united his people under one head, and so enabled them to meet their enemies by repairing to the standard of their sovereign.” “The banner, or standard of an army,” says Walford, “is the object of constant attention to soldiers: so long as it is safe, and elevated, so long courage, hope, and energy, are maintained. The poet uses this symbol to express his hope that God Himself would be the source of their valor and success, in order that the truth, the promise made to David, might be accomplished.”

(388) The Latin is here concise — “Nam in ipsa varietate David magnitudinem gratiae commendat.” Accordingly, the French version amplifies the passage — “Car David en proposant la diversite et la changement d’un temps a l’autre magnifie,” etc.

Smith's Bible Commentary

Psalms 60:1-12

Psalms 60:1-12 :

O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. For thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shakes. You have showed your people hard things: you have made us to drink the wine of astonishment. You have given a banner to them that fear thee, that it may be displayed because of the truth. That your beloved may be delivered; save with your right hand, and hear me. God hath spoken in his holiness; and I will rejoice, I will divide Shechem, and mete out the valley of Succoth. Gilead is mine, Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me ( Psalms 60:1-8 ).

These verses, actually, here in this particular part are repeated. Verses Psa 60:5-12 are identical to Psalms 108:6-13 ,so we will get these further on again.

Who will bring me into the strong city? who will lead me into Edom? Will not thou, O God, which hath cast us off? and thou, O God, which did not go out with our armies? Give us help from trouble: for vain is the help of man. Through God we shall do valiantly: for he it is that shall tread down our enemies ( Psalms 60:9-12 ).

"Give us help, oh God. Vain is the help of man." In another place David said, "It is time for You to work, oh Lord, for vain is the work of man." Oh, that we would learn to just trust in God; call upon Him for our help. Rather than looking to man, look to God. We always are scheming. We're always devising. We are always trying to figure out just one more angle. So many people try to use me in their devices and in their scheming. They have tried every game in the book, every trick. And they finally think, "Well, if I can just get Chuck, you know, they will listen to him." And it is just another one of their... they are not willing to leave it in God's hands completely. They just can't leave it with God. They say, "Oh, I'm just turning my life over to God." And then they are still scheming, still conniving, still trying to work another angle. Why don't we just give up and let God take over completely? It is great day when I just yield to God all the issues of my life. And I trust Him completely. "Give us help from trouble, for vain is the help of man. Through God we shall do valiantly."

Father, we thank You tonight for Your Word. Let Your Spirit plant it in our hearts. May we grow thereby. In Jesus' name. Amen

May the Lord bless and keep and strengthen and guide your life through this week. Keep looking up; we are getting so close. Keep your eyes on the Middle East; it is coming down. The day of the Lord is at hand. Let us lay aside every weight, the sin which does so easily beset us, and let's run with patience the race that has been set before us, as we look unto Jesus, the author and finisher of our faith. "

Dr. Constable's Expository Notes

1. A cry for deliverance in battle 60:1-5

Dr. Constable's Expository Notes

Psalms 60

The occasion for this national (communal) lament psalm was Israel’s victory over the Arameans and the Edomites (cf. 2 Samuel 8:13; 1 Kings 11:15-16; 1 Chronicles 18:12). Naharaim (lit. rivers) and Zobah were regions in Aram. In this battle, Joab was responsible for defeating 12,000 Edomites (2 Samuel 8:13). Joab’s brother Abishai was the field commander, and the writer of Chronicles gave him the credit for the victory (1 Chronicles 18:12).

This is a didactic psalm according to the superscription. That is, David wrote it to teach the readers to trust in the Lord when they encountered similar difficulties.

Dr. Constable's Expository Notes

Apparently, David meant that God had led His people into battle (given them a banner) only to let them fall before their enemy-in order to teach Israel a lesson.

Gill's Exposition of the Whole Bible

Thou hast given a banner,.... The word נס is, by Jarchi, taken to signify "temptation" or "trial" o; and he interprets it of many troubles which they had, that they might be tried by them, whether they would stand in the fear of God, and so considers these words as a continuation of the account of the distresses of the people of Israel; but they are rather to be considered as declaring a peculiar blessing and favour bestowed upon some among them, who are here described, when the rest were involved in the greatest calamities, signified by a "banner" or "ensign" given them; by which is meant, not so much David literally, and the victory he obtained over the Syrians and Edomites, of which the banner displayed might be a token; but the Messiah, who is said to be given for a banner, or set up as an ensign for the people,

Isaiah 11:10; for the gathering of them to him, to prepare them for war, and animate them to fight the good fight of faith, and oppose every enemy; to direct where they should stand to be on duty, where they should go, and whom they should follow; and is expressive of the victory over sin, Satan, and the world, they have through him: and this is given

to them that fear thee; who have the grace of fear put into their hearts; who fear the Lord and his goodness, and serve him with reverence and godly fear; who worship him both inwardly and outwardly, in spirit and in truth, whether among Jews or Gentiles, though the former may be chiefly intended; such as old Simeon, Anna the prophetess, and others, to whom Christ was made known; and especially the apostles of Christ, and those to whom their ministry became useful; whose business it was to display this banner, set up this ensign, and hold out this flag; as it follows:

that it may be displayed because of the truth; not because of the truth of Abraham, as the Targum; nor because of the truth, sincerity, and uprightness, of those that fear the Lord; but because of his own truth and faithfulness in the performance of his promises made concerning the displaying of this banner; or the sending of his son into the world, and the preaching of his Gospel in it; see Romans 15:8.

Selah; on this word, Romans 15:8- :.

o So Yalkut Simconi in loc. par. 2. fol. 103. 1.

Henry's Complete Commentary on the Bible

To the chief musician upon Shushan-eduth, Michtam of David, to teach,

when he strove with Aram-naharaim, and with Aramzobah, when

Joab returned, and smote of Edom in the valley of salt 12,000.

      1 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 showed 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, Psalms 60:3; Psalms 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 (Psalms 60:1; Psalms 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 (Zechariah 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,Psalms 60:2; Psalms 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 (Psalms 60:3; Psalms 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,Lamentations 3:19; Lamentations 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 (Psalms 60:4; Psalms 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," Psalms 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 (Psalms 60:1; Psalms 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 (Isaiah 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! (Psalms 60:1; Psalms 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 (Psalms 60:2; Psalms 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 (Psalms 60:5; Psalms 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 prayers 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."