For the choirmaster.
This phrase indicates that the psalm was intended for public worship and was to be directed by the choirmaster. It suggests an organized form of worship in ancient Israel, where music played a significant role in temple services.

To the tune of “The Lily of the Covenant.”
This likely refers to a well-known melody or musical setting of the time. The use of specific tunes for psalms indicates a rich tradition of music in Hebrew worship, where certain melodies were associated with particular themes or occasions.

A Miktam of David for instruction.
The term "Miktam" is often interpreted as a type of psalm or musical term, possibly indicating a golden or precious song. The phrase "for instruction" suggests that this psalm was meant to teach or impart wisdom, reflecting the didactic nature of many of David's writings.

When he fought Aram-naharaim and Aram-zobah, and Joab returned and struck down 12,000 Edomites in the Valley of Salt.
This historical context places the psalm during a time of military conflict. Aram-naharaim and Aram-zobah were regions in Mesopotamia and Syria, respectively. The Valley of Salt is likely located near the Dead Sea. This setting underscores the geopolitical struggles of Israel and highlights the leadership of David and his commander Joab. The victory over the Edomites is also recorded in 2 Samuel 8:13 and 1 Chronicles 18:12, emphasizing God's deliverance in battle.

You have rejected us, O God;
This expression of divine rejection reflects a period of distress or defeat for Israel. It acknowledges God's sovereignty and the belief that national calamities were often seen as a result of divine displeasure.

You have broken us;
The imagery of being broken suggests a state of vulnerability and defeat. It conveys the deep sense of loss and the need for divine intervention and healing.

You have been angry;
This phrase acknowledges God's righteous anger, which in the Old Testament is often associated with Israel's disobedience or idolatry. It reflects the covenant relationship where God's anger is a response to the people's failure to uphold their part of the covenant.

restore us!
The plea for restoration is a common theme in the psalms, reflecting a desire for reconciliation and renewal. It underscores the hope and faith in God's mercy and the belief that He can restore what has been broken. This plea is echoed in other scriptures, such as Psalm 80:3 and Lamentations 5:21, where the call for restoration is linked to repentance and divine grace.

You have shaken the land and torn it open.
This phrase reflects a time of national crisis or divine judgment. In the historical context, it may refer to military defeats or natural disasters that Israel experienced, possibly during King David's reign. The imagery of a land being shaken and torn open suggests a severe disruption, akin to an earthquake, which in biblical times was often seen as a sign of God's displeasure or a call to repentance. Theologically, this can be connected to the idea of God as sovereign over creation, who can use natural events to communicate with His people. The shaking of the land can also symbolize spiritual upheaval, where God is calling His people to recognize their dependence on Him. This imagery is echoed in other scriptures, such as Isaiah 24:19-20, where the earth is described as being violently shaken due to the weight of sin.

Heal its fractures, for it is quaking.
The plea for healing indicates a desire for restoration and divine intervention. The fractures symbolize the brokenness and vulnerability of the nation, whether due to internal strife, external threats, or spiritual decay. The request for healing implies faith in God's ability to restore and make whole what has been damaged. This reflects a common biblical theme where God is seen as the healer of both physical and spiritual ailments, as seen in passages like 2 Chronicles 7:14, where God promises to heal the land if His people humble themselves and pray. The quaking of the land can also be seen as a metaphor for the instability and fear that accompany times of crisis, pointing to the need for God's peace and stability. This can be connected to the New Testament, where Jesus is portrayed as the ultimate healer and restorer, bringing peace to a world in turmoil (John 14:27).

You have shown Your people hardship;
This phrase reflects a period of divine discipline or judgment upon the people of Israel. Throughout the Old Testament, God often allowed His people to experience hardship as a means of correction and to draw them back to Himself. This is seen in the cycles of sin, judgment, repentance, and deliverance in the Book of Judges. The hardships could be due to military defeat, famine, or other calamities. In the context of Psalm 60, it is likely referring to military struggles during King David's reign, possibly against the Edomites or Arameans. This phrase underscores the belief that God is sovereign over the circumstances of His people, using even difficult situations to fulfill His purposes.

we are staggered from the wine You made us drink.
The imagery of staggering from wine suggests a state of confusion or disorientation, often used metaphorically in the Bible to describe the effects of God's judgment. In Isaiah 51:17, Jerusalem is described as having drunk from the cup of God's wrath, leading to a similar state of staggering. The "wine" here symbolizes the overwhelming nature of the trials faced by the people, which God has allowed or caused. This metaphor can also be seen as a type of Christ, who in the New Testament, drinks the cup of God's wrath on behalf of humanity (Matthew 26:39), taking upon Himself the judgment deserved by sinners. The use of wine as a symbol of judgment contrasts with its use as a symbol of blessing and joy in other parts of Scripture, highlighting the dual nature of God's dealings with humanity.

You have raised a banner
In ancient warfare, a banner served as a rallying point for troops, symbolizing unity and purpose. This imagery suggests divine intervention and guidance. Banners were often used to signal the presence of a king or leader, indicating God's leadership and protection over His people. In Exodus 17:15, Moses builds an altar and calls it "The LORD is my Banner," signifying God's victory over the Amalekites. This phrase emphasizes God's sovereignty and His role as a protector and leader.

for those who fear You
The phrase "those who fear You" refers to the faithful who revere and respect God. The fear of the Lord is a recurring theme in Scripture, denoting a deep reverence and awe for God's power and holiness. Proverbs 9:10 states, "The fear of the LORD is the beginning of wisdom," highlighting the importance of this attitude in the believer's life. This fear is not about terror but about recognizing God's authority and aligning one's life accordingly.

that they may flee the bow
The bow represents warfare and danger. In this context, fleeing the bow suggests seeking refuge and safety from impending threats. The imagery implies that God provides a means of escape and protection for His people amidst conflict. This echoes Psalm 91:4, where God is described as a refuge and fortress, offering safety under His wings. The faithful are assured of God's deliverance from their enemies.

Selah
The term "Selah" is often found in the Psalms, though its exact meaning is uncertain. It is generally understood as a pause for reflection or a musical interlude. This pause invites the reader or listener to contemplate the preceding message, emphasizing its significance. In this context, it encourages meditation on God's protection and the assurance He provides to those who fear Him.

Respond and save us with Your right hand
The phrase "Respond and save us" is a plea for divine intervention and deliverance. In the biblical context, the right hand symbolizes power and authority. The right hand of God is often associated with His strength and ability to save (Exodus 15:6, Psalm 118:16). This imagery is used throughout Scripture to convey God's might and His active role in the salvation of His people. The request for God to "respond" indicates a desire for immediate action, reflecting the urgency and desperation of the situation faced by the psalmist. Historically, the Israelites often found themselves in dire circumstances, surrounded by enemies, and in need of God's powerful intervention.

that Your beloved may be delivered
The term "Your beloved" refers to those who are in a covenant relationship with God, often representing the nation of Israel or the faithful remnant within it. This phrase underscores the special relationship between God and His people, highlighting His love and commitment to them. The concept of being "delivered" is central to the biblical narrative, where God repeatedly rescues His people from physical and spiritual dangers. This deliverance is not only a historical reality but also a prophetic foreshadowing of the ultimate deliverance through Jesus Christ, who is often seen as the fulfillment of God's promises to His beloved. The deliverance sought here is both immediate, in the context of the psalmist's situation, and eschatological, pointing to the ultimate salvation found in Christ.

God has spoken from His sanctuary:
This phrase emphasizes the divine origin of the message, indicating that it comes directly from God's holy place, the sanctuary. In the Old Testament, the sanctuary often refers to the tabernacle or temple, where God's presence dwelt among His people. This setting underscores the authority and sacredness of the proclamation. The sanctuary is a place of divine revelation, where God communicates His will to His people, as seen in Exodus 25:8-9, where God instructs Moses to build a sanctuary so He may dwell among them.

I will triumph!
This declaration of victory reflects God's sovereign power and assurance of success over His enemies. It is a statement of divine confidence and authority, reminiscent of God's promises to Israel throughout the Old Testament, such as in Deuteronomy 20:4, where God assures His people of victory in battle. This triumph is not just military but also spiritual, foreshadowing the ultimate victory of God over sin and death through Jesus Christ, as seen in 1 Corinthians 15:57.

I will parcel out Shechem:
Shechem holds significant historical and covenantal importance in the Bible. It is the site where God first promised the land to Abraham (Genesis 12:6-7) and where Joshua renewed the covenant with Israel (Joshua 24:1-25). By mentioning Shechem, the verse highlights God's ongoing faithfulness to His covenant promises. The act of parceling out land signifies God's authority to distribute the land according to His will, reinforcing His role as the divine ruler and provider.

and apportion the Valley of Succoth:
The Valley of Succoth is located east of the Jordan River, near the Jabbok River. It is associated with Jacob's journey and settlement after reconciling with Esau (Genesis 33:17). The mention of Succoth, along with Shechem, represents the breadth of God's dominion over the land promised to the descendants of Abraham. This apportioning signifies God's control over geographical and political boundaries, ensuring that His purposes are fulfilled. It also reflects the unity and completeness of God's plan for His people, encompassing both sides of the Jordan River.

Gilead is Mine
Gilead refers to a region east of the Jordan River, known for its balm and fertile land. It was allotted to the tribes of Reuben, Gad, and the half-tribe of Manasseh. This phrase signifies God's sovereignty and ownership over the land and its people. Historically, Gilead was a place of refuge and healing, symbolizing God's protection and provision. The mention of Gilead emphasizes the completeness of God's dominion over Israel, including territories beyond the Jordan.

and Manasseh is Mine
Manasseh, one of Joseph's sons, represents one of the largest tribes in Israel. The tribe's inheritance was divided between land on both sides of the Jordan River, indicating a significant portion of Israel's territory. This phrase underscores God's claim over the tribes and their lands, reinforcing His covenant promises. Manasseh's inclusion highlights the unity and collective identity of the tribes under God's rule.

Ephraim is My helmet
Ephraim, the younger son of Joseph, became a dominant tribe in the northern kingdom of Israel. The metaphor of a helmet suggests strength, protection, and military prowess. Ephraim's strategic location and size made it a key player in Israel's defense. This imagery reflects God's use of Ephraim as a means of protection for His people, symbolizing divine strength and leadership.

Judah is My scepter
Judah, the tribe from which King David and ultimately Jesus Christ descended, is associated with kingship and authority. The scepter symbolizes rule and governance, pointing to Judah's role in leadership and the Davidic covenant. This phrase foreshadows the coming of the Messiah, Jesus, who is the Lion of the tribe of Judah. It highlights the prophetic significance of Judah as the tribe through which God's eternal kingdom would be established.

Moab is My washbasin;
In ancient times, a washbasin was a common household item used for cleansing. Referring to Moab as a washbasin implies subjugation and servitude. Moab, a nation east of Israel, often had contentious relations with Israel (Judges 3:12-30). This metaphor suggests that Moab will be used for menial purposes, indicating God's dominion over them. Historically, Moab was known for its pride (Isaiah 16:6), and this imagery underscores their humbling under God's sovereignty.

upon Edom I toss My sandal;
Tossing a sandal was a symbolic act in ancient Near Eastern culture, often related to claiming ownership or transferring property rights (Ruth 4:7). By stating that He tosses His sandal upon Edom, God is asserting His authority and ownership over Edom. Edom, descendants of Esau, had a long-standing enmity with Israel (Genesis 25:30, Obadiah 1:10). This phrase indicates their subjugation and the fulfillment of prophecies concerning Edom's downfall (Isaiah 34:5-6).

over Philistia I shout in triumph.”
Philistia, located on the southwestern coast of Canaan, was a perennial adversary of Israel (1 Samuel 17). The shout of triumph signifies victory and dominance over the Philistines. This reflects God's power to deliver His people from their enemies and is reminiscent of the victories God granted Israel over the Philistines during the reigns of Saul and David (1 Samuel 14:47, 2 Samuel 5:17-25). The triumph over Philistia also prefigures the ultimate victory of Christ over all spiritual adversaries (Colossians 2:15).

Who will bring me to the fortified city?
This phrase reflects a plea for divine assistance in achieving victory over a stronghold. The "fortified city" likely refers to a city with significant defenses, possibly symbolizing a place of great challenge or opposition. In the historical context, fortified cities were common in ancient Near Eastern warfare, serving as strategic military and political centers. The psalmist's question implies a reliance on God for guidance and strength, acknowledging that human efforts alone are insufficient. This reliance on divine intervention is a recurring theme in the Psalms, emphasizing trust in God's sovereignty and power. The fortified city can also be seen as a metaphor for spiritual battles, where believers seek God's help to overcome sin and temptation.

Who will lead me to Edom?
Edom, located southeast of Israel, was historically an adversary of Israel. The Edomites were descendants of Esau, Jacob's brother, and their relationship with Israel was often marked by conflict. The mention of Edom here may symbolize a formidable enemy or a significant challenge that the psalmist faces. In biblical history, Edom was known for its rugged terrain and strong defenses, making it a difficult region to conquer. The question "Who will lead me" underscores the need for divine guidance and leadership in overcoming such obstacles. This reflects a broader biblical theme of God as the ultimate leader and deliverer of His people. The reference to Edom can also be seen as a type of Christ's victory over all spiritual enemies, as Christ leads believers to triumph over sin and death.

Have You not rejected us, O God?
This phrase reflects a deep sense of abandonment and confusion. Historically, Israel experienced periods where they felt forsaken by God, often due to their disobedience and idolatry (Judges 6:13). Theologically, this can be seen as a cry of lament, a common theme in the Psalms, where the psalmist expresses feelings of divine rejection. This sentiment is echoed in other scriptures, such as Lamentations 5:20, where the people question God's absence. Theologically, it underscores the covenant relationship between God and Israel, where divine favor is contingent upon obedience. This phrase also foreshadows the ultimate rejection Christ experienced on the cross (Matthew 27:46), highlighting the depth of human despair and the need for divine intervention.

Will You no longer march out, O God, with our armies?
This phrase indicates a plea for divine presence and support in battle, a common request in the Old Testament where God's presence was crucial for victory (Joshua 5:13-15). The historical context involves Israel's military campaigns, where success was often attributed to God's direct involvement. Theologically, it emphasizes reliance on God rather than human strength, a theme seen in 1 Samuel 17:47, where David acknowledges that the battle belongs to the Lord. This plea can also be seen as a type of Christ, who leads His people in spiritual warfare (Revelation 19:11-16), ensuring victory over sin and death. The phrase reflects a longing for restoration of divine favor and guidance, essential for overcoming adversaries.

Give us aid against the enemy
This phrase is a plea for divine intervention in the face of adversaries. In the historical context, King David often faced numerous enemies, both external and internal, such as the Edomites mentioned earlier in the psalm. The request for aid underscores the belief in God's sovereignty and power over human conflicts. Biblically, this reflects the consistent theme of reliance on God for victory, as seen in battles like those in Exodus 17:8-16, where Moses depended on God's power to defeat the Amalekites. Theologically, it points to the spiritual battles believers face, echoing Ephesians 6:12, which speaks of the struggle against spiritual forces of evil.

for the help of man is worthless
This phrase highlights the futility of relying solely on human strength and wisdom. Historically, Israel's military might was often insufficient without divine support, as seen in instances like the defeat at Ai in Joshua 7 when they acted without God's guidance. Culturally, this reflects a worldview that prioritizes divine providence over human effort, a common theme in the wisdom literature, such as Proverbs 21:31, which states that victory comes from the Lord. This phrase also typologically points to Jesus Christ, who is the ultimate source of help and salvation, contrasting human limitations with divine sufficiency, as seen in John 15:5, where Jesus declares that apart from Him, we can do nothing.

With God we will perform with valor
This phrase emphasizes the necessity of divine assistance in achieving victory. The context of Psalm 60 is a national lament, likely during a time of military defeat or distress. The psalmist acknowledges that human strength alone is insufficient without God's intervention. This reflects the broader biblical theme that true courage and success come from reliance on God (see Joshua 1:9, where God commands Joshua to be strong and courageous because the Lord is with him). The phrase also echoes the sentiment found in Philippians 4:13, where Paul states, "I can do all things through Christ who strengthens me," highlighting the belief that divine empowerment is crucial for overcoming challenges.

and He will trample our enemies
This part of the verse conveys the assurance of God's ultimate victory over adversaries. The imagery of trampling suggests a decisive and overwhelming defeat, reminiscent of God's promises to Israel regarding their enemies (as seen in Deuteronomy 33:27, where God is described as driving out the enemy before Israel). Historically, this reflects the numerous battles Israel faced against surrounding nations, where victory was often attributed to God's intervention (e.g., the defeat of the Amalekites in Exodus 17:8-16). Theologically, this can be seen as a type of Christ's ultimate victory over sin and death, as prophesied in Genesis 3:15, where the seed of the woman will crush the serpent's head. This victory is fulfilled in the New Testament through Jesus' death and resurrection, which defeats the ultimate enemies of sin and death (1 Corinthians 15:54-57).