Psalm 60 (59):3Meaning & Commentary from the Church Fathers

This destruction was also intended for those who altered the inscription on the title. Hence, we may hear the voices of the transformed: they were struck down yet restored to health, so let them proclaim. They should declare that they have been transformed into something greater, altered according to the true inscription of the title and the teaching of David himself; let them proclaim, “You have shown us compassion. You have brought us low to allow for our rebuilding; you have destroyed us, those who were poorly constructed; you have eradicated the remnants of our former selves to facilitate the creation of a new man, an everlasting structure.”

Therefore, let the Church of God listen to my voice and join in expressing what we have recently articulated: **“Give us help from affliction, and the salvation of man is vanity.”** The message of the Psalm may be understood to motivate me even in my sickness, if it leads to assistance, rather than functioning as an excuse for weakness. Those who have been cast aside due to their transgressions and later restored by divine mercy are fittingly prompted to declare, **“O God, thou hast cast us away, and hast cast us down, thou hast angered us, and hast bruised us.”**

It is better to explore this further, for the wording naturally aligns with the Psalm's meaning, warranting a brief examination of its interpretation. The historical context of this Psalm, as indicated by its superscription, has not yet been detailed in the divinely inspired accounts. However, careful scholars of Scripture may find parallels in the Second Book of Kings, where it recounts how David struck down Adraazar, the son of Raab, king of Suva, who sought to impose control over the Euphrates River. David triumphed over a thousand chariots, seven thousand cavalry, and twenty thousand infantry, ultimately reducing the number of chariots to one hundred (2 Sam. 8:3-4). Further on, it states that David ruled over all Israel, enacting judgment and righteousness, with Joab, the son of Saruia, commanding the army (2 Sam. 8:15-16). Later passages describe the sons of Ammon sending for Syrian reinforcements, yet Joab perceived the gravity of the battle and tactfully deployed men against the Syrians, leading to their defeat and submission to Israel (2 Kings 10:6, 9, 19).

This historical account aligns harmoniously with the Psalm's superscription, indicating the era when David was celebrated for his military achievements. It raises intriguing questions about why he initiates with sorrowful laments rather than rejoicing over such victories, as certain sentiments are suited for the victorious, while others belong to the sorrowful. Victories typically prompt celebrations not only among soldiers but also among farmers, merchants, and artisans who reap the benefits of triumph. Why, then, does he lament, **“O God, thou hast cast us off, and hast cast us down,”** despite experiencing God’s deliverance? How can he articulate feelings of abandonment while recalling the blessings of military success, ascending to power and tribute from neighboring regions?

It seems curious that these words might suggest a lack of gratitude. David initially defeated Adraazar, seizing a thousand chariots and seven thousand men, and subsequently subjugated the king of Syria, who aided Adraazar, winning another decisive battle. He triumphed a third time against the sons of Ammon, aided by Joab’s tactical division of forces, yet amidst such commendable conquests, he expresses profound sadness, proclaiming, **“O God, thou hast cast us off, and hast cast us down, thou hast angered us, and hast bruised us.”**

While this lamentation occurred during a time of success, we understand that the intent of these words transcends David's present situation, referring ultimately to a future revelation of change. Thus, the Psalm reflects the condition of all humanity, as its message is relevant to those who wish to transform. Those who seek change do not remain static in their physical forms or emotional states, but rather experience transition through life's stages—being children, young adults, the elderly, and so forth. Our conditions fluctuate with circumstances; we feel differently in joy versus sorrow, health versus illness, and in various stages of our lives.

This notion of change is proposed not merely for those who physically alter but for those who yearn for transformation, hinting at a prophetic vision of the future,’s as it alludes to those who abandon their ancestral vanities in pursuit of a more disciplined, gospel-oriented life. Consequently, the Psalm addresses not only the Jews of the past but rather us—those desiring to shift from polytheism to faithful worship, from idolatrous misconceptions to the understanding of our Creator, choosing lawful conduct over immoral indulgences, and embracing prayer, fasting, and sacred songs as opposed to debauchery. Therefore, claiming that this Psalm pertains to us will not lead one astray, for the words of God (Rom. 3:3) manifestly relate to us and are perpetually affirmed within the Church as spiritual nourishment imparted by the Holy Spirit.

Let us not dismiss this Psalm as mere words etched in memory moments but cherish them permanently within our souls, unyielding, steadfast, and forever inscribed in our hearts. If challenged by any who would suggest this Psalm does not apply to us, we can respond by highlighting its insights, illustrating the unbreakable nature of our calling and our unity through faith in Christ. **“Mine is Gilead, and mine is Manasseh; and Ephraim is the head, along with Judah and Moab; together, they proclaim obedience to all.”** How poignant it is to reflect, **“O God, thou hast cast us off. Thou hast cast us off, those who depart according to the measure of our sins; thou hast humbled us amid our transgressions, favoring us with paths that lead to weakness; thou hast been angered when we were naturally children of wrath (Eph. 2:3), devoid of hope and alienated in this world (Eph. 2:12); thou didst humble us when Thou didst offer Thine only begotten Son as atonement for our sins (Rom. 3:25), that through His blood we might achieve redemption (Eph. 1:7).**

Saint Basil teaches that You have distanced Yourself from those who stray from You in accordance with their iniquities; You have put an end to our sinful ways, using affliction to bring about our healing. Your anger stems from our nature as children of wrath, hopeless and ungodly in this world. We were distressed when You offered Your only-begotten Son as a sacrifice for our sins, so that we might find redemption through His blood; we would not have known of Your grace had You not granted us the insight of the word that revives the hardened heart. Saint Athanasius notes that You have disciplined us for the evils committed against You; however, You have also comforted us, for the term "comforted" is understood in the sense of "to pardon." This signifies that it is time for us, who are wretched and burdened by suffering, to receive forgiveness. He refers to the “wine of penetration” as the discipline foretold in the Holy Scriptures that was revealed to the Jews for their transgressions against Christ. Through reading and experiencing these prophecies, they become acutely aware of their consciousness. Aquila has expressed this as “the wine of darkening,” indicating that through the multitude of trials, it is as if You have infused our spirits with a heavy sorrow, as Theodoret observes.

Ephraim symbolizes fruitfulness - Christ, who embodies the salvation granted to Adam. Judah signifies kingship - Christ is the King of the Jews, stemming from the tribe of Judah. Gilead traces its lineage back to Manasseh (see 1 Chron. 7:17). This highlights the lineage of patriarchs that leads to Christ in the flesh (Rom. 9:5). Through the mention of Gilead and Manasseh, it is indicated that upon His arrival, He would first proclaim grace to the Jews. Yet, Ephraim and Judah, the two tribes bestowed with gifts in Israel, will also embrace this grace. It states, The fortress of my head - as opposed to, The fortress of my dominion, because Ephraim served as the stronghold of Israel; for the kingdom of Israel emerged from Ephraim. Judah reigns; from the tribe of Judah, Christ holds the title of King of the Jews. Thus, the divided tribes are united in harmony (Basil the Great, Athanasius).