Psalm 60 (59):1Meaning & Commentary from the Church Fathers

The accounts of these events are detailed in the books of Kings, affirming that David overcame all those he mentioned—Mesopotamia, Syria, Joab, and Edom—exactly as recorded.

However, it is often the case that the Prophetic Spirit uses the headings of the Psalms to convey something beyond mere historical recounting, serving instead as an exhortation. Such titles were not merely informative but intended to foreshadow future occurrences. Here, it is noteworthy that it does not explicitly state that he burned Mesopotamia and Syria. Hence, let us explore the deeper significance of these matters, illuminating the shadows with the light of Scripture.

What destiny awaits in the end, you know. For Christ is the culmination of the law. Those who experience transformation, as you know, transition from the former existence to a new life. “For you were once darkness, but now are light in the Lord.” Yet they are designated anew in the title heading, as those who will move from the kingdom of darkness into the kingdom of Christ. The superscription of this title brings about a significant shift: it changes not for David’s own sake but for the purpose of teaching.

When would Christ have transformed us if He hadn’t said, “I came to cast fire upon the earth”? Therefore, instead of questioning how He sent fire, we should consider what represents Mesopotamia and Syria Sobal in this context. Let us examine the meanings of these names in the original Hebrew. Mesopotamia signifies an exalted calling; thus, the whole world has this elevated calling. Syria means high; what rises high has been humbled and burned away. Sobal indicates emptiness or antiquity, which thanks to Christ has been consumed.

As the old thorns are burned, new, verdant growth emerges in abundance and vibrancy, spurred on by the purging fire. Fear not, then, the fire of Christ that is unleashed. All flesh is like grass, and all human glory is like the flower of the field. Thus, He consumes these with His fire.

Therefore, Joab's transformation indicates the appearance of an adversary. If he is routed, it symbolizes the devil; if he turns to faith, it represents the believer. How can a Christian turn away? Christ declared, “Now is the judgment of this world; now the ruler of this world will be cast out.” But how is it possible for a believer to become an adversary? This occurs when one who was previously an enemy becomes a believer.

Edom signifies worldly matters. The worldly must be struck down; why should earthly life persist when it ought to be heavenly? Thus, let those steeped in the earthly embrace the life of the heavenly. “For as we have borne the image of the earthly, so shall we also bear the image of the heavenly.” Therefore, we must put to death our earthly members. After defeating Edom, he struck twelve thousand in the valley of the salt pits. The number twelve thousand is significant, representing completeness, akin to the twelve Apostles, not without reason, as the Word was to be proclaimed throughout the earth.

The Word of God, which is Christ, resonates in the voices of truth-speakers. The world consists of four parts, widely recognized in Scripture, aligned with the cardinal directions of the winds: East, West, North, and South. To all these domains, the Word was dispatched so that all might be summoned into the unity of the Trinity. The multiplication of twelve through four signifies the completion of the earthly defeat, as it represents that out of the world, the Church is selected, having died to worldly existence.

Why in the valley of salt pits? The valley signifies humility; salt pits denote flavor. Numerous individuals humble themselves, yet often in foolishness and emptiness. They endure hardship for money, for social status, or for earthly comforts; thus, why not suffer and humble oneself for God's glory? Why not for Christ's sake? Are we not reminded that we are the salt of the earth? If the salt loses its flavor, it is only fit to be cast out and trampled upon. Therefore, it is indeed wise to practice humility.

Consider the heretics who may appear humbled; men even construct laws against them, against whom divine law stands condemned. They may experience humiliation and suffering, yet not for righteousness’ sake but in vain. This salting has decayed, leading to their being cast away. Having reflected on the title of the Psalm, let us also heed the words contained within it.

Therefore, let the Church of God receive my message and learn to echo our recent plea: "Give us help from affliction, for the salvation of man is a vanity." The meaning of the Psalm compels me not to be swayed by sickness if tribulation is the precursor to assistance and not merely an excuse for weakness. It is appropriate for those cast away because of their sins, who have been restored through God’s mercies, to proclaim: "O God, Thou hast cast us off, and Thou hast brought us low; Thou hast been angry with us and crushed us." To clarify, since the language corresponds with the sentiment of the psalm, let us briefly explore its interpretation. The historical context of this psalm, as noted in its heading, has yet to appear among the divinely inspired accounts, but careful scholars of Scripture might find parallels in the Second Book of Kings. Here it is stated: "And David struck down Hadadezer son of Rehob king of Zobah, as he went to restore his power along the Euphrates River; and David captured a thousand chariots, seven thousand horsemen, and twenty thousand foot soldiers; and David hamstrung all the chariot horses, but kept a hundred of them" (2 Sam. 8:3-4). Later it affirms: "And David reigned over all Israel, and David administered justice and righteousness for all his people... and Joab son of Zeruiah was commander of the army" (2 Sam. 8:15-16). Furthermore, it recounts: "And the Ammonites sent and hired the Arameans of Bethrehob and the Arameans of Zobah, twenty thousand men"… and "When Joab saw that the battle was set against him, he chose some of the best men of Israel and arrayed them against the Arameans"… "And when the servants of Hadadezer saw that they were defeated by Israel, they made peace with David and became his servants" (2 Kings 10:6, 9, 19). This historical excerpt aligns well with the psalm's heading, though the timing of this message suggests an era when David was esteemed for his military achievements. Hence, it is worthwhile to ponder why he starts with lamentation instead of the joy expected from such victories, for some expressions are suited for the victorious while others for the sorrowful. Victories are occasions for celebration, not only for soldiers but also for farmers, merchants, craftsmen, and all who reap the benefits of peace. Why, then, does he lament: "O God, Thou hast cast us off, and Thou hast brought us low," yet God has granted them victory? How can it be that those fortified by God—whose ranks, chariots, horses, and people were multiplied, and whose dominion stretched over all Arabia, Phoenicia, and Mesopotamia—be brought to such a state? Does this not imply some form of ingratitude? Initially, David triumphed over Hadadezer king of Zobah, seizing a thousand chariots and seven thousand horsemen; then he subjugated the king of Syria, who had allied with Hadadezer, overpowering him swiftly with twenty-two thousand men. He achieved a third victory as the sons of Ammon besieged the city, defeated by his commander Joab who divided his forces to attack both front and rear. Amid such valiant feats, how can he express deep sorrow, declaring: "O God, Thou hast cast us off, and Thou hast brought us low; Thou hast been angry with us, and Thou hast crushed us"? Though this passage was penned during a time of success, the essence of the writing transcends to signify what will come at the culmination of ages. Therefore, the psalm speaks to those seeking transformation. This understanding applies to all humanity, as the psalm's benefit reaches everyone. The desiring and the striving to change are those who do not maintain a constant state but evolve with age and circumstances, from childhood to youth, to maturity, and eventually to old age. We also experience transformation in times of joy versus sorrow, in sickness versus health, and when married versus when we mourn. It is important to note that it addresses not merely those who change, but rather those who long for change, injecting a prophetic quality into its message that anticipates a future time. Thus, those who abandon their ancestors’ follies in pursuit of vanity and adopt a life marked by evangelical discipline are aligned with the themes of this psalm. Therefore, it is not merely the Jews of that era to whom it pertains, but to us—those yearning for transformation, who exchange polytheism for sincere faith, and idolatrous fantasy for the knowledge of our Creator. We choose lawful purity over unlawful indulgence and engage in psalms, fasting, and prayer instead of revelry and intoxication. If anyone claims that this psalm does not pertain to us, he strays from the truth. The words of God are ours and are revered within the Church, read as sacred gifts at every assembly, serving as spiritual nourishment inspired by the Spirit. This psalm also finds its rightful place in the Pillar of Scripture, deserving of thoughtful contemplation. Let not the words of the psalm be briefly memorized then forgotten like fleeting inscriptions, but rather engrave them upon your soul as if upon a steadfast pillar—unchanging and deeply rooted in your mind. Should a Jew dismiss us, arguing that this psalm does not apply, we can respond by invoking the contents of the same psalm, elucidating the unity of God’s call that draws together those once distant, uniting many in faith through Christ. "Mine is Gilead, and mine is Manasseh; Ephraim is my helmet; Judah my scepter; Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph" (10). "O God, Thou hast cast us off; Thou hast cast us down because we have departed from you according to our transgressions; Thou hast lowered us, bestowing weaknesses upon us out of anger, having made us children of wrath, without hope and godless in the world; yet Thou didst humble us when Thou offered Thy only Son as a sacrifice for our sins, that through His blood we might be redeemed.

This concept is highlighted in the phrase found in the Scripture, which refers to "those who desire to be changed." The text not only encourages us to identify what needs changing but also provides guidance on how to enact this change, illustrating several instances of improvement. The complete title of the psalm reads: “In the end, of those who wish to change, in a pillar for David, to instruct him; when he burned the midst of Syria, and the Syria of Sobal, and Joab returned and struck down the debris of two hundred and ninety thousand.” These words signify that the Scripture imparts teaching and counsel, given that instruction would not be relevant without it.

The phrase "in a pillar of writing" implies that these teachings should be etched deeply in our memories, serving as a sturdy foundation in our souls, where these recorded lessons act as models of virtuous conduct. These notable deeds of David's leaders, which led to the downfall of their adversaries through fire or battlefield defeat, illustrate this point. The areas of Syria situated between rivers and its adjacent region were devastated by flames, and many thousands in the salt flats faced defeat. However, rather than detailing the entire historical narrative, it's more beneficial to succinctly convey the underlying significance of these recollections so that they might instruct our lives.

The prophet categorizes the entire nation of Syria into two distinct groups: the middle Syrians and those from Sobal, both of which faced destruction. Upon the return of the commander, twelve thousand were condemned. This imagery of Syria gives rise to two conditions—some Syrians are engulfed by turbulent waters, representing those overrun by passions; others are close to the Owl, which symbolizes the torment of resisting powers. Thus, the possibility for our improvement lies in the extinguishment of this duality of vice through purifying fire.

As virtue presents commendable characteristics in life and judgment, vice is similarly revealed in both aspects. The chaos of existence, which inundates the soul with passions, could be termed mediocrity; conversely, the misguided reasoning, tethered to the prince of measure, is likened to the duality of Syria's Sobal. Following their eradication by the illuminating and purifying Word, the barren and salt-ridden ground, representing the forces of resistance, will be subdued.

Victory over our foes is only assured when the commander prevails through His might, leading to peace that follows destruction. This victory is a lesson inscribed by Scripture in our memories, urging us to "change," illustrated through historical examples emphasizing liberation from passions. It is beneficial to grasp the significance of change by listening to various interpretations; some substitute “change” with “of flowers” while others suggest “of lilies.” The reference to “flowers” signifies the shift from winter to spring, reflecting the transition from vice to virtue. The emergence of the lily denotes the transformation intended; through this change, one who is illuminated takes on a radiant and pure appearance, shedding darkness.

Consequently, through every superscription that refers to “those who desire to be changed,” we should discern in the psalm a prompt to earnestly pursue transformation through continuous prayer and mindful living.

It is attributed to David, which signifies Christ Himself, for through His divine Incarnation, He serves as a foundation upon which the defeat of corruption has already begun in Him as the Creator and Redeemer, and similarly in those who are righteous in Christ. Moreover, through Him, the total eradication of death and corruption is yet to be realized. This Psalm is written for the guidance of those of us undergoing and anticipating transformation (indicating an honorable and divine metamorphosis) by the spiritual David, who is our God, Christ. It speaks to those who wish for change, serving as a testament to the blessings provided by the spiritual David. It points to the Pillar, denoting the announcement of His divine and redemptive deeds performed on our behalf. According to learned scholars, the term pillar signifies ‘the declaration of virtuous deeds.’

However, the connections to the Syrian region, including Syria Sobal and the valley of Soleil, are not distinctly documented in sacred writings, aside from a reference in 2 Samuel, which remains ambiguous. While these truths undoubtedly existed, they were not chronicled by the holy authors, as noted in the book of Paralipomenon. The valley of salt refers to a location, but the inscription signifies the people of that region, along with the toll of lives lost. Basil the Great identifies the “changed” primarily as Christians who undergo a sacred transformation in holy baptism, transitioning from offspring of the flesh to children of God, liberated from demonic oppression. This theme of liberation will also be addressed as we conclude the psalm, beginning with the exiles of Babylon.

Divine Maximus, interpreting this inscription allegorically, suggests that it serves as a lesson for those who have been transformed—an admirable and divine transformation—derived from David's reflections on Christ. For He alone, as the authentic king of Israel, has vanquished evil through His incarnation, eradicating the influence of sin and releasing those bound by time. “Sobal,” which signifies shade, aptly conveys the constraints of time, as the adversary often wields both temporal and natural forces in opposition to virtue and wisdom, along with unseen foes like Adraazar, whose name denotes a destructive power aimed at undermining strength, similar to the devil's strategies against David. Those who do not yield to the constraints of nature and time cannot engage in spiritual warfare. Conversely, those who fight under the banner of our mental king, Christ, as Joab did alongside David against hostile forces, are said to conquer twelve thousand in the wilderness of salt. The valley of salt symbolizes the flesh, where every devout and God-fearing individual, through reasoning and contemplation, triumphs over nature and time. The number twelve represents both nature and time: while nature corresponds to five senses, time is represented by the number seven. Together, they sum to twelve. Furthermore, Div. Gregory provides an allegorical interpretation of this inscription. It’s noteworthy that the sentiments expressed within this psalm, beginning with “that thy beloved ones may be delivered,” echo those found in Psalm 107. St. Athanasius remarks that David's visage reflects that of the Lord, as the latter brought forth a renewed order and transformed matters in the latter days, overcoming foreign nations symbolically representing mental adversaries, which is what the inscription conveys by stating “in teaching.”

Such distinctions do not create contradictions: David, as king, could rightfully claim the victory of his army, which included Joab leading the main forces and Absa commanding a section that overcame the Edomites. Each had a rightful claim to the victory. The central region of Syria, identified as ‘Mesopotamia of both rivers,’ appears to have had kings who were subjects of the kings of Sobal, situated between the Euphrates and the Orontes; thus, the conflict against Sobal also included engagements with the Syrians. When 2 Samuel 8:13 refers to the defeat not as 12,000 but rather 1,800 Edomites, this inconsistency, while not detracting from the divine inspiration of Scripture, may be recognized as part of the original text. We interpret it as David's petition for the success of the military effort against Edom (verses 11-14), imbued with a particular assurance based on the recent divine assistance against the Syrians (verses 3-7) and grounded in God's ancient promise (verses 8-10). Thus, we posit that this psalm was composed prior to the victory in the Salt Valley (2 Samuel 8:13), serving as a heartfelt supplication for that triumph.

Ephraim symbolizes fruitfulness, with Christ representing the harvest of salvation from the lineage of Adam. Judah signifies kingship, as Christ, the King of the Jews, emerges from this tribe. Gilead, a descendant of Manasseh, illustrates the lineage of patriarchs stemming from God, through whom Christ came according to the flesh. By referencing Gilead and Manasseh, it is indicated that upon His arrival, Christ would first proclaim grace to the Jews, but both Ephraim and Judah, the tribes blessed with gifts, would also partake in His grace. The phrase “fortress of my head” alludes to Ephraim, the stronghold of Israel, as the kingdom emerged from this tribe, while Judah represents the reigning king; thus, Christ, as King of the Jews, unifies the divided tribes in harmony.