psa 60:0
The psalmist complains of the desolation which had fallen on the land; prays for deliverance, Psa 60:1-5; and promises himself victory over Shechem, Succoth, Gilead, Ephraim, Moab, Idumea, and the Philistines, by the special help and assistance of God, Psa 60:6-12.
The title, "To the chief Musician upon the hexachord, or lily of the testimony, a golden Psalm of David, for instruction; when he strove with Aram Naharaim, Syria of the two rivers (Mesopotamia) and Aram-Zobah, Syria of the watchmen, (Coelosyria), when Joab returned, and smote twelve thousand Edomites in the Valley of Salt." I have only to remark here that there is nothing in the contents of this Psalm that bears any relation to this title. According to the title it should be a song of victory and triumph; instead of which the first part of it is a tissue of complaints of disaster and defeat, caused by the Divine desertion. Besides, it was not Joab that slew twelve thousand men in the Valley of Salt; it was Abishai, the brother of Joab; and the number twelve thousand here is not correct; for there were eighteen thousand slain in that battle, as we learn from Ch1 18:12. The valley of salt or salt pits is in Idumea. To reconcile the difference between the numbers, various expedients nave been hit on; but still the insuperable objection remains; the contents of this Psalm and this title are in opposition to each other. That the Psalm deplores a defeat, is evident from the three first and two last verses. And the Targumist seems to have viewed it in this light, perhaps the proper one, by expressing the title thus: "To give praise for the ancient testimony, (סהדותא sahadutha), of the sons of Jacob and Laban, (see Gen 31:47), an exemplar by the hand of David, to give instruction when he gathered together the people, and passed by the heap of testimony, (איגר סהדותא ayegar sahadutha), and set the battle in array against Aram, which is by the Euphrates; and against Aram, which is by Izobah. And after this Joab returned and smote the Idumeans in the Valley of Salt; and of the armies of David and Joab there fell twelve thousand men." The Psalm, therefore, seems to deplore this disastrous event; for although they had the victory at last, twelve thousand of the troops of Israel were justly considered too great a sacrifice for such a conquest, and a proof that God had not afforded them that succor which they had long been in the habit of receiving. The latter part of the Psalm seems to be intended to put God in remembrance of his ancient promise of putting Israel in possession of the whole land by driving out the ancient iniquitous inhabitants. Others consider the Psalm as descriptive of the distracted state of the land after the fatal battle of Gilboa, till David was anointed king of the whole at Hebron.
This is the last of the six Psalms to which מכתם michtam is prefixed; the others are Psa 16:1-11, Psa 56:1-13, Psa 57:1-11, Psa 58:1-11, and 59: I have said something relative to this word in the introduction to Psalm xvi., but some observations of Mr. Harmer lead me to consider the subject more at large. It is well known that there were seven most eminent Arabic poets who flourished before and at the commencement of the career of Mohammed: their names were Amriolkais, Amru, Hareth, Tharafah, Zohair, Lebeid, and Antarah. These poets produced each a poem, which because of its excellence was deemed worthy to be suspended on the walls of the temple of Mecca; and hence the collection of the seven poems was termed Al Moallakat, The Suspended; and Al Modhahebat, The Gilded or Golden, because they were written in letters of gold upon the Egyptian papyrus. The six michtams of David might have this title for the same reason; they might have been written in letters of gold, or on gilded vellum, or the Egyptian papyrus; for the word מכתם michtam is generally supposed to signify golden, and כתם kethem is used to signify gold, probably stamped or engraqven with figures or letters. That the Moallakat were written in this way, there can be no question; and that the works of men of great eminence in Asiatic countries are still thus written, my own library affords ample evidence. Copies of the following works are written on paper all powdered with gold, with gold borders, and highly illuminated anwans or titles: The Misnavi of Jelaluddeen Raumy; The Deevan of Zuheer Faryabi; The Hadikatusani, or Garden of Praise; The Suhbet Al Abrar; The Deevan of Hafiz; Gulistan of Saady; Deevan of Shahy, with many more, all works of eminent authors, written in the finest manner, ruled with gold borders, etc.
Copies of the Koran are often done in the same manner: one in 12 mo., so thickly powdered over with gold that the ground on which the text is written appears to be almost totally gilded; another large octavo, all powdered with gold, and golden flowers down every margin; another small octavo, that might be almost called the Codex Aureus, with rich golden borders on every page. And, lastly, one in large folio, which besides superbly illuminated anwans, has three gold lines to every page; one at the top, one in the middle, and one at the bottom. To the above may be added a small folio, that opens out about eleven feet, every page of which is like a plate of solid gold, with the characters engraven on it. It is a collection of elegant extracts. Another of the same kind, large folio, opens out sixty-two feet, on which every page is finished in the same manner, with a vast variety of borders, sprigs, and flowers. And to close the whole, a copy of the Borda, supposed to be the most elegant MS. in Europe, entirely covered with gold flowers and lines, the writing the most perfect I ever saw; so that of this MS. it might be truly said, splendid as it is, materiam superabit opus.
As Mr. Harmer has alluded to accounts which he has collected from other writers in order to illustrate the michtams of David, I have above produced a number of evidences to bear witness to the fact that such is and such was the custom in the east, to write the works of the most eminent authors in letters of gold, or on a page highly ornamented with the utmost profusion of golden lines, figures, flowers, etc. In this way these Psalms might have been written, and from this circumstance they may have derived their name. I may just add, that I think these titles were made long after the Psalms were composed. Psalms 60:1
psa 60:0
In the title, this psalm is ascribed to David. The occasion on which it is said to have been composed was after he had been engaged in wars in the East - in Aramea - and when he was meditating the completion of his conquests in the subjugation of Idumea. The time of its composition, according to the title, was that referred to in 2 Sam. 8, compare 1 Chr. 18. The occasion will be best understood by an explanation of the title.
On the phrase "To the chief Musician," see the notes at the introduction to Psa 4:1-8.
The phrase "upon Shushan-eduth" means properly "Lily of Testimony." The word שׁושׁן shôshân means properly lily. See the notes at the title to Ps. 45, where, as in the titles to Ps. 69; 80, the plural form of the word occurs. This is the only instance in which it is found in the singular number, when in the title to a psalm. The word עדות ‛êdûth means properly testimony; law; precept; revelation. It is applied to the law of God, as a testimony which God bears to the truth, Psa 19:7; Kg2 11:12; and especially to the ark, called "the ark of the testimony," as containing the law or the divine testimony to the truth. Exo 25:21-22 (compare Exo 16:34); Exo 26:33-34; Exo 30:6, Exo 30:26; Exo 31:7. The word occurs frequently, and is uniformly translated testimony. Exo 27:21; Exo 30:36; Exo 31:18, et saepe. See the notes at Psa 19:7. The lily of the law would properly express the meaning of the phrase here, and it may have been the name of a musical instrument having a resemblance to a lily - open-mouthed like the lily; perhaps some form of the trumpet.
Why the term earth - testimony or law - was connected with this, it is not easy to determine. Gesenius (Lexicon) supposes that the word means revelation, and that the term was used in these inscriptions because the authors of the psalms wrote by revelation. But if this was the reason, it would not explain why the title was prefixed to these psalms rather than others, since all were composed by revelation. Prof. Alexander, somewhat fancifully, supposes that the name lily is used in this title to denote beauty; that the reference is to the beauty of the law, and that the psalm is designed to celebrate that beauty. But it is sufficient to say in reply to this that there is no particular mention of the law in this psalm, and no special commemoration of its beauty. If the title had been prefixed to Psa 19:1-14, or to Ps. 119, there would then have been some foundation for the remark. On the whole, it seems impossible to determine the reason of the use of the term here. It would seem most probable that the allusion is to a musical instrument, or to some classes of musical instruments to which the term had been originally applied with reference to the use of those instruments in the services connected with the "ark of the testimony," or the celebration of the law of God; but on what occasion such instruments were first used, or why the term was applied, we cannot hope now to understand.
On the word Michtan, see the notes at the Introduction to Psa 16:1-11. It indicates nothing here in regard to the character of the psalm to which it is prefixed. It may be merely one form of denoting that it was a composition of David.
The word rendered "to teach," means here that the psalm was adapted to impart instruction, and in this sense it is not unlike the word Maschil (Title to Psa 32:1-11), as being a psalm suited to impart valuable information on the subject referred to, or perhaps to be learned and treasured up in the memory. It is not possible for us, however, to understand why the language was applied to this psalm rather than to others.
The psalm is said to have been composed when David "strove with Aramnaharaim and with Aram-zobah, when Joab returned and smote in the valley of salt twelve thousand." The allusion is to the transactions referred to in 2 Sam. 8 and 1 Chr. 18. In those chapters we learn that David made extensive conquests in the East, extending his victories over Moab, Syria, and Hamath, and subduing the country as far as the Euphrates. It is to these victories that the psalm refers, see Psa 60:7-8. The words rendered Aram-nahaim mean properly Aram (or Aramea) of the two rivers, and the reference is to Syria or Mesopotamia. The compound word occurs elsewhere in the following places, in all of which it is rendered Mesopotamia, Gen 24:10; Deu 23:4; Jdg 3:8; Ch1 19:6. The word Aram is of frequent occurrence, and properly refers to Syria. The name comprehended more than Syria proper, and the term Aram-naharaim, or Aram of the two rivers, was used to designate that part of the general country of Aramea which was between the Tigris and the Euphrates. The compound term Aram-zobah refers also to a part of Aramea or Syria. This kingdom was in the neighborhood of Damascus, and perhaps comprehended Hamath, and probably extended as far as the Euphrates. The king of this country is represented as making war with Saul Sa1 14:47, and with David Sa2 8:3; Sa2 10:6. In Sa2 8:3, David is represented as having smitten "Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates." It is to these wars, and to this conquest, that the title of the psalm alludes.
The language in the title "when Joab returned," would seem to imply that these conquests were achieved not by David in person, but by Joab - a circumstance not at all improbable, as he was the leader of the armies of David; Sa2 20:23, "Now Joab was over all the host of Israel." David had thus subdued Syria, and Moab, and the children of Ammon, and the Philistines, and the Amalekites, and Hadadezer, king of Zobah, and had dedicated to the Lord the silver and the gold which he had taken in these conquests Sa2 8:11-12; but it would seem probable that Edom or Idumea stilt held out, or that at the time of composing the psalm that country had not been subdued. But the subjugation of that land was necessary to complete the conquests of David, and to make his kingdom safe. It was at this time probably, in the interval between Sa2 8:12 and Sa2 8:14, that the psalm was composed, or in view of the strong desire of David to subdue Edom; see Psa 60:8-9, "Over Edom will I cast out my shoe,"..."Who will lead me into Edom?" It would seem that there were some special difficulties in the conquest of that country; or that there had been some partial discomfiture in attempting it Psa 60:1-3, and David was now fearful that he had in some way incurred the divine displeasure after all his conquests, and that Edom - a place so strong and so important - was likely to remain unsubdued. And yet the conquest was made, for it is said in the title "that Joab smote of Edom in the valley of salt twelve thousand." Compare Sa2 8:13.
The phrase "the Valley of Salt" is explained by the fact that not a few valleys are found in Arabia and Syria, which are at certain periods - in the wet seasons - stagnant pools; but which, when they are dried up, leave an incrustation of salt, or a saline deposit on the sand. Travelers make mention of such pools, from which they obtain their supplies of salt. Van Hamelsveld, Bib. Geog., i. p. 402. What valley is here referred to is not certain. It would seem most probable that it was the valley in which the Dead Sea is situated, as being eminently the valley of salt, or the valley in which such deposits abounded. Dr. Robinson (Researches in Palestine, vol. ii. p. 483), supposes that this "valley of salt" is situated at the southern end of the Dead Sea - the Ghor south of the Dead Sea; and adjacent to the Mountain of Salt - "the whole body of the mountain being a solid mass of rock-salt" p. 482. This valley separates the ancient territories of Judah and Edom, and would, therefore, be the place where the battle would naturally be fought.
This victory is said in the title of the psalm to have been achieved by Joab; in Sa2 8:13, it is attributed to David; in the parallel place in Ch1 18:12, it is said to have been achieved by Abishai - in the margin, Abshai. There is no discrepancy between the account in 2 Samuel, where the victory is ascribed to David, and that in the title to the psalm where it is ascribed to Joab, for though the battle may have been fought by Joab, yet it was really one of the victories of David, as Joab acted under him and by his orders - as we speak of the conquests of Napoleon, attributing to him the conquests which were secured by the armies under his command. There is greater difficulty in reconciling the account in 1 Chronicles with the title to the psalm, where one ascribes the victory to Joab, and the other to Aibishai. Some have supposed that either in the title to the psalm or in 1 Chronicles there has been an error in transcribing. But such an error could hardly have occurred. The most probable opinion seems to be that the victory was achieved by the joint action of the forces under Joab and his brother Abishai, and that with propriety it may be spoken of as the victory of either of them. We know that on one occasion Joab thus divided his forces, retaining the command of a portion of the army to himself, and assigning the other portion to his brother Abishai Sa2 10:9-10, and it is possible that there may have been such a division of the army here, and that the victory may have been so connected with the skill and valor of Abishai that it might without impropriety be spoken of as his victory, while there was no impropriety also in ascribing it to Joab, as entrusted with the general command, or to David who had planned and directed the expedition.
There is, also, a discrepancy in the numbers mentioned as slain, in the title to the psalm, and in the account in Samuel and Chronicles. In Sa2 8:13, and in Ch1 18:12, the number is "eighteen thousand;" in the title to the psalm, it is "twelve thousand." Why the statement varies, it is impossible to determine with certainty. We cannot suppose that the author of the psalm was ignorant of the usual estimate of the number, and we have no evidence that there is an error in the transcription. The probability is, that there may have been, as is often the case, in the account of battles, two estimates. The common and more moderate estimate may have been that the number was twelve thousand - and this was adopted by the author of the psalm. The more accurate and well-ascertained estimate may have been that which was placed in the regular history, in the Books of Samuel and the Chronicles. If the actual number was in fact as great as eighteen thousand, then there is no contradiction - for the greater number includes the less. If eighteen thousand were actually slain, there was no falsehood in the assertion, according to the first estimate, that twelve thousand had fallen in the battle, for that statement was in fact true, though a subsequent and more accurate "return" from the army made the number larger. Both statements were true. In saying that three men were drowned in a flood, or lost at sea in a storm, I do not falsify a declaration which may be made subsequently that not only three perished but six or more.
There is no reference, in the accounts in Samuel and the Chronicles, to the partial discomfiture referred to in the psalm Psa 60:1-3; and the impression from those historical narratives would probably be that the armies of David had been uniformly successful. Yet it is possible that some things may have been omitted in the rapid survey of the conquests of David in Samuel and the Chronicles. The design of the authors of those books may have been to give a general summary of the wars or series of wars by which David obtained a final victory over his enemies, and brought into subjection all that he regarded as properly his territory, or all that had been included in the general promise to Abraham and his posterity, without noticing the reverses or disasters that may have occurred in securing those triumphs. Perhaps the most probable supposition in the case is, that during the absence of the armies in the east the Edomites had taken occasion to invade the land of Palestine from the south, and that in endeavoring to repel them, there had been some defeats and losses in the comparatively small forces which David was then able to employ. He now summoned his armies on their return, and made a vigorous and decided effort to expel the Edomites from the land, to carry the warfare into their own country, and to add their territory to that which he had already brought under subjection. In this he was entirely successful. Sa2 8:14; Ch1 18:13.
The contents of the psalm are as follows:
I. A statement of the disaster which had occurred, as if God had cast his people off, and as if, after all, they might be given up into the hands of their enemies, Psa 60:1-3.
II. A statement of the object for which God now summoned his people to war - that of carrying forth the banner of truth, or of bringing nations into subjection to the true religion, Psa 60:4-5.
III. A reference to the conquests already made, or to the dominion which David had set up over Shechem, Succoth, Gilead, Manasseh, Ephraim, Judah, Moab, and Philistia, Psa 60:6-8.
IV. The expression of a strong desire to complete the series of conquests by subduing Edom or Idumea, Psa 60:8-9. That alone remained. That offered formidable resistance to the armies of David. The conquest of that seemed difficult, if not hopeless, and the psalmist, therefore, asks with deep solicitude who would aid him in this war; who would bring him successfully into the strong city - the strong fortifications of Edom, Psa 60:9.
V. An appeal to God to do it; to that God who had cast them off; to him who had left their armies to go forth alone. David now calls on him to return to those forces, and to render aid - expressing the confident assurance that he would thus return, and that the victory would be secured, Psa 60:10-12. Psalms 60:1
psa 60:0
Drill Psalm after a Lost Battle
This last of the Elohimic Michtammı̂m of David is dated from the time of the Syro-Ammonitish war: When he (David) waged war (Hiph. of נצה, to pull, to seize by the hair) with (את like על in Num 26:9; according to Ben-Asher, with Segol instead of Makkeph here, as in Psa 47:5, Pro 3:12, three passages which are noted by the Masora) Aram of the two rivers (the people of the land of the twin streams, Mesopotami'a) and with Aram Zobah (probably between the Euphrates and Orontes north-east of Damascus), and Joab returned (ויּשׁב, transition from the infinitive to the finite verb, Ges. 132, rem. 2) and smote Edom in the Valley of Salt (the Edomitish Ghor, i.e., the salt plain, some ten miles wide, at the southern extremity of the Dead Sea) with twelve thousand men. This historical inscription comes from an historical work which gave the Psalm in this connection. It is not take out of any of the histories that have been preserved to us. For both in Sa2 8:13 and in Ch1 18:12 we find the number eighteen thousand instead of twelve. In the former passage, in which עשׂה שׁם is substantially equivalent to the Roman triumphum agere, we have to read את־עדם after the inscription of our Psalm instead of את־ארם. It is, however, still more probable that the words ויּך את־עדם (lxx ἐπάταξε τὴν Ἰδουμαίαν) have accidentally fallen out. The fact that here in the Psalm the victory over the Edomites is ascribed to Joab, in the Chronicles to Abshai (Abishai), and in 2 Sam. to David, is a difference which may easily be reconciled by the consideration that the army of David was under the supreme command of Joab, and this battle in the Valley of Salt was fought against the Edomites by Joab indirectly through his brother (cf. Sa2 10:10).
The inscription carries us into the time of the greatest, longest, and most glorious of David's wars, that with the Ammonites, which, so far as these were concerned, ended in the second year in the conquest of Rabbah (vid., Psa 21:1-13), and with their Aramaean allies, among whom Hadadezer, the ruler of the powerful kingdom of Zobah, was defeated in the first year at Chlam on the other side the Jordan. Then when, in the second year, he endeavoured to fortify himself anew in the districts on the banks of the Euphrates, he was completely subjugated together with the Syrians who had come to his assistance. Thus are the accounts of Aramaean wars related in 2 Sam. 8 and Sa2 10:1 to be combined. Whilst, now, the arms of David were making such triumphant progress in the north, the Edomites in the south had invaded the land which was denuded of troops, and here a new war, which jeopardized all the results that had been gained in the north, awaited the victorious army. Psa 60:1-12 refers more especially to this Edomitish war. Hengstenberg is wrong when he infers from the inscription that it was composed after the victory in the Valley of Salt and before the conquest of Idumaea. The inscription only in a general way gives to the Psalm its historical setting. It was composed before the victory in the Valley of Salt, and presupposes the Israelitish south had been at that time grievously laid waste by the Edomites, against whom they were unable to oppose an adequate force. We may also infer from other indications how the occupation of the neighbouring and brother-country by the Edomites called for vengeance against them; vid., on Ps 44. That Korahitic Psalm may have been composed after the Davidic Psalm, and is designedly, by Psa 60:10, brought into relationship with it. In the cento Psalms 108:7-14 correspond to Psalms 60:7-14.
The Michtam character of the Psalm manifests itself both in the fact that a divine oracle is unfolded in it, and also in the fact that the language of complaint, "Elohim, Thou hast cast us off" (cf. Psa 44:10), is repeated as its favourite utterance. Concerning על־שׁוּשׁן עדוּת, after "A Lily is the testimony" (or "The Lily of the testimony"), vid., on Psa 45:1. The addition of ללמּד is to be interpreted according to ללמּד בּני־יהוּדה קשׁת, Sa2 1:18 : the song is thereby appointed to be sung in connection with the practice of the bow. The elegy on Saul and Jonathan was suited to this by reason of the praise which is therein given to the bow of Jonathan, the favourite weapon of that brave warrior, and by the indirect remembrance of the skilful Philistine archers, who brought a disgrace upon the name of Israel in the battle on Gilboa, that needed as speedily as possible to be wiped out. Psa 60:1-12, this most martial of all the Psalms, is also a song at the practice of arms, which was designed to inflame and to hallow the patriotic martial ardour of the young men when they were being exercised.
Hengstenberg and others, who reckon according to the Masoretic verses, divide the Psalm into three strophes of four Masoretic verses each. The fact that the use made of Psa 60:1-12 in Psa 108:1-13 begins with Psa 60:7, למען יחלצון, lends some colour to this division, which is also strengthened by the Sela. Nevertheless Psa 60:6 and Psa 60:7 belong inseparably together. Psalms 60:1
psa 60:0INTRODUCTION TO PSALM 60 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. The words "shushaneduth" are thought, by Aben Ezra, to be the beginning of a song, to the tune of which this psalm was set; though others, as he observes, take them to be the name of a musical instrument, on which it was sung. Some take "shushan" to be an instrument of six chords, an hexachord; and "eduth", which signifies a "testimony", to be the title of the psalm, it being a testimony, or lasting memorial, of the victory obtained over the Syrians and Edomites; though rather they may be considered as expressing the subject matter of the psalm; and so the Targum interprets them, "concerning the ancient testimony of the sons of Jacob and Laban;'' referring to Gen 31:47; they may be rendered, as they are by some, "concerning the lily of the testimony" (a); and be applied to the Gospel, the testimony of our Lord Jesus, the pure, lily white, and unblemished testimony it bears to him, his person, office, and grace; and particularly to salvation as alone in him, and to which witness is borne in this psalm, Psa 60:11. This psalm is a "michtam", or golden psalm of David, and its use is "to teach". It is of the instructive kind, and teaches where help and salvation are to be expected; see Col 3:16; it was written when David "strove", or fought, with Aramnaharaim, the Syrians of Mesopotamia, which lay between the two rivers, Tigris and Euphrates, from whence is the name; hence the Septuagint render it Mesopotamia of Syria; and the Targum is, "he made war with Aram, which is by Euphrates;'' and at the same time David also fought with Aramzobah, or the Syrians of Zobah, as they are called in Sa2 10:6; with Josephus (b), Zobah is the same with Sophene; but wrongly, as is thought by learned men (c): for though this is a name which some part of Syria goes by in Mela (d); and Ptolemy (e) makes mention of a place of this name; yet that was beyond Euphrates, and in Armenia; whereas this must be nearer the land of Israel; for it is said (f) that Aramzobah is the country of Syria, which David subdued, and joined to the land of Israel; concerning which the Jews so often say, that in some things it was the same with it: according to Hillerus (g), it is the same country which the Arabians call Kinnosrina, the chief city of which is Haleb, or Aleppo; and R. Benjamin Tudelensis (h) making mention of Haleb, says, this is Aramzobah. Moreover, this psalm was written "when Joab returned, and smote of Edom in the valley of salt twelve thousand"; the "valley of salt" was near the Dead Sea, and upon the borders of Idumea; the battle fought here by Joab was either the same with the former, or different from it, at or about the same time; and accounts seemingly different from this are given in Sa2 8:13; in the first of these the number is said to be eighteen thousand Syrians, and the victory is ascribed to David; and in the latter the same number as there, but said to be Edomites, as here, and the slaughter ascribed to Abishai. The note of R. Abendana (i), for the reconciling of this, is worth transcribing: Our Rabbins of blessed memory say there were two battles; that Abishai, the son of Zeruiah, slew eighteen thousand, and after that Joab came and smote of them twelve thousand; and this is what is said; and "Joab returned", &c. the sense is, he returned after Abishai: and in the book of Samuel the battle is ascribed to David, because he was the root or chief (that is, under whom Joab and Abishai fought); but R. David Kimchi writes, that there were between them all eighteen thousand only; that Abishai began the battle, and smote of them six thousand, and after that Joab returned, and smote of them twelve thousand; but of a truth the wise R. Joel Ben Sueb gives the right sense of this affair, which is this; when David was fighting with the Syrians of Naharaim and Zobah, it was told him that Edom was come out to meet him, and help the Syrians; and then he veiled himself in prayer, and said this psalm; and Joab returned from the army, and went to meet the Edomites, that they might not pass over to help the Syrians, and join them, and he smote of them twelve thousand; and David was left fighting with the Syrians of Naharaim and Zobah, and subdued them under him, and he turned to help Joab; and Abishai, the son of Zeruiah was over the army, and he smote of them eighteen thousand, and they were in all thirty thousand, according to our Rabbins of blessed memory; and the text in Sa2 8:13; should be inverted and explained thus; "when he returned from smiting the Syrians, he got him in the valley of salt a name; for his fame went abroad, because he smote there eighteen thousand, and this was in Edom.'' The Targum very wrongly renders it, "and there fell of the armies of David and Joab twelve thousand.'' The title of this psalm, in the Syriac version, is, "which David gave out, saying, if I should come into the hands of Saul, I shall perish; and he fled, and those that were with him: but to us it declares the conversion of the Gentiles, and the rejection of the Jews.'' The former part of which is quite foreign; but the latter seems to be right; for reference is had to both in this psalm, and to Christ, the banner displayed, or ensign lifted up, and to his dominion over Jews and Gentiles in the latter day, and to that salvation which is alone in him. (a) "Super rosa testimonii", Tigurine version; "super flore testimonii", Musculus. (b) Antiqu. l. 7. c. 5. s. 1. and l. 8. c. 7. s. 6. (c) Vid. Hudson. Not in ibid. (d) De Orbis Situ, l. 1. c. 6. (e) Geograph. l. 5. c. 13. (f) Gloss. in T. Bab. Cetubot, fol. 25. 1. (g) Onomast. Sacr. p. 586. (h) Itimerar. p. 59. (i) In Miclol Yophi in loc. Psalms 60:1
psa 60:0
After many psalms which David penned in a day of distress this comes which was calculated for a day of triumph; it was penned after he was settled in the throne, upon occasion of an illustrious victory which God blessed his forces with over the Syrians and Edomites; it was when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture then ever they were either before or after. See Sa2 8:3, Sa2 8:13; Ch1 18:3, Ch1 18:12. David, in prosperity, was as devout as David in adversity. In this psalm, I. He reflects upon the bad state of the public interests, for many years, in which God had been contending with them (Psa 60:1-3). II. He takes notice of the happy turn lately given to their affairs (Psa 60:4). III. He prays for the deliverance of God's Israel from their enemies (Psa 60:5). IV. He triumphs in hope of their victories over their enemies, and begs of God to carry them on and complete them (Psa 60:6-12). In singing this psalm we may have an eye both to the acts of the church and to the state of our own souls, both which have their struggles.
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. Psalms 60:1