Psalms 139:19

Translation
King James Version
Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
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KJV (with Strong's)
Surely thou wilt slay H6991 the wicked H7563, O God H433: depart H5493 from me therefore, ye bloody H1818 men H582.
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Complete Jewish Bible
God, if only you would kill off the wicked! Men of blood, get away from me!
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Berean Standard Bible
O God, that You would slay the wicked— away from me, you bloodthirsty men—
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American Standard Version
Surely thou wilt slay the wicked, O God: Depart from me therefore, ye bloodthirsty men.
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World English Bible Messianic
If only you, God, would kill the wicked. Get away from me, you bloodthirsty men!
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Geneva Bible (1599)
Oh that thou wouldest slay, O God, the wicked and bloody men, to whom I say, Depart ye from mee:
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Young's Literal Translation
Dost Thou slay, O God, the wicked? Then, men of blood, turn aside from me!
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See also
Psalms 5:6Isaiah 11:4Psalms 119:115Psalms 6:8Psalms 64:7Psalms 9:17Psalms 55:23
In the KJVVerse 16,259 of 31,102

Study This Verse

SUMMARY

Psalms 139:19 marks a profound and dramatic pivot in the psalmist's deeply personal meditation on God's omnipresence and omniscience, transitioning from awe-filled worship to a fervent declaration of divine justice. David expresses an unshakeable conviction that God, in His righteous character, will decisively judge and eliminate the wicked. This declaration is immediately followed by a passionate, almost visceral, plea for personal separation from "bloody men," reflecting a deep spiritual and moral revulsion against those whose lives are characterized by violence, deceit, and active opposition to God's holy ways. It is an outburst of zeal for God's honor and holiness, coupled with a desire for purity in the psalmist's own walk, rather than a call for personal vengeance.

CONTEXT

  • Literary Context: Psalms 139 stands as a profound and intimate meditation on the attributes of God, particularly His omniscience, omnipresence, and omnipotence. The preceding verses (1-18) are a deeply personal and worshipful reflection on God's intricate knowledge of the psalmist's thoughts, words, and very being, from his miraculous formation in the womb to the present moment. David marvels at God's inescapable presence and the meticulous design of his life, concluding with a sense of overwhelming wonder at God's wisdom and the countless thoughts God has concerning him. Verse 19 introduces an abrupt, yet logically connected, pivot. Having established God's perfect character, absolute sovereignty, and intimate involvement in creation, the psalmist's natural response is a righteous indignation against those who actively defy such a God. This imprecation (vv. 19-22) is not a deviation but an extension of his zeal for God's honor, flowing seamlessly into a final, humble prayer for self-examination and divine guidance in verses 23-24. The imprecation serves to highlight the psalmist's alignment with God's holy nature, which necessitates opposition to evil.
  • Historical & Cultural Context: Composed by David, this psalm reflects the complex realities of his life as a king and a man of God constantly surrounded by enemies and opposition, both foreign and domestic. In ancient Near Eastern thought, the king was often seen as God's representative on earth, and attacks against the king or his people were frequently perceived as direct affronts to God Himself. The concept of divine justice was central to Israelite theology, with God as the ultimate judge who would uphold righteousness and punish wickedness, ensuring cosmic and moral order. "Bloody men" (Hebrew: anshei damim) would have been a vivid and terrifying descriptor for those who engaged in violence, treachery, and oppression, often in direct defiance of God's covenant and law. David's plea for separation aligns with the broader biblical call for God's people to be distinct from the ungodly nations around them, maintaining moral and spiritual purity in a world steeped in idolatry and injustice.
  • Key Themes: Psalms 139:19 contributes significantly to several overarching themes within the psalm and broader biblical narrative. Firstly, it underscores the theme of Divine Justice and Judgment, asserting God's unwavering commitment to confront and overcome evil, a concept reiterated throughout the Old Testament, such as in Deuteronomy 32:35. Secondly, it highlights the Abhorrence of Evil from a righteous perspective, demonstrating that true devotion to God necessitates a strong repulsion for that which opposes His character and commands. Thirdly, it speaks to the Zeal for God's Honor, showing that the psalmist's concern is not merely personal safety but the vindication of God's name and righteousness in the face of flagrant wickedness. This zeal is a natural outflow of the profound intimacy with God described in the preceding verses. Finally, it introduces the theme of Moral and Spiritual Separation, a principle seen in passages like 2 Corinthians 6:17, where believers are called to distance themselves from ungodly influences to maintain their integrity and distinctiveness before God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • slay (Hebrew, qâṭal', H6991): This primitive root (H6991) properly means "to cut off," and figuratively, "to put to death." In this context, it signifies a decisive, final act of judgment executed by God. It implies not merely physical death but the ultimate removal of the wicked from the sphere of God's holy presence and righteous order, affirming divine retribution and the ultimate triumph of justice over evil.
  • wicked (Hebrew, râshâʻ', H7563): Derived from a root meaning "to be wrong," this term (H7563) describes someone who is morally wrong, actively bad, and often guilty or ungodly. It refers to individuals who are in active rebellion against God and His laws, characterized by their unrighteous actions and persistent defiance, rather than merely those who make mistakes or err unintentionally. They are those who deliberately choose a path contrary to God's will.
  • bloody (Hebrew, dâm', H1818): This word (H1818) primarily refers to "blood" as that which, when shed, causes death. Figuratively, especially in the plural form (as implied in "bloody men"), it denotes "bloodshed" or "blood-guiltiness." When applied to "men" (Hebrew: ʼĕnôwsh, H582, referring to mortals in general), it describes individuals characterized by violence, deceit, and a profound disregard for human life and God's law, indicating their deep moral corruption and destructive nature.

Verse Breakdown

  • "Surely thou wilt slay the wicked, O God:" This opening clause expresses the psalmist's absolute confidence and unwavering conviction in God's ultimate justice. The adverb "Surely" (or "Indeed") emphasizes the certainty of this divine judgment. It is a bold declaration of faith in God as the sovereign Judge who will not tolerate unrighteousness indefinitely. David's plea is rooted in his profound understanding of God's holy and righteous character, which necessitates a decisive response to persistent evil. It is a prayer for God's kingdom to come and His will to be done, bringing an end to the reign of wickedness and vindicating His name.
  • "depart from me therefore, ye bloody men." This second clause is a direct imperative, a fervent plea for personal and moral separation. The "therefore" links it logically to the preceding declaration of God's judgment: because God will decisively deal with the wicked, the psalmist desires no association or communion with them. "Bloody men" (Hebrew: anshei damim) refers to those characterized by violence, treachery, and a profound disregard for life and God's law. David seeks not merely physical distance but a deep moral and spiritual separation, refusing to partake in their ungodly ways or be defiled by their corrupting presence. It reflects a desire for purity, integrity, and complete alignment with God's righteous standards.

Literary Devices

Psalms 139:19 employs several potent literary devices that amplify its theological and emotional impact. The most prominent is Imprecation, a direct and passionate appeal to God for judgment upon the wicked. This is not personal vengeance but a righteous indignation born of profound zeal for God's honor and justice, flowing from the psalmist's intimate knowledge of God's character. The psalmist also uses Apostrophe, directly addressing both God ("O God") and the wicked ("ye bloody men"), which intensifies the emotional and theological weight of his words and creates a sense of direct confrontation. There is a clear Contrast established between the holy, omniscient, and omnipresent God (as described in the preceding verses) and the "wicked" and "bloody men" who actively oppose Him, highlighting the irreconcilable nature of divine righteousness and human depravity. The term "bloody men" functions as a powerful Metonymy or Synecdoche, where "blood" stands for the entire character of violence, guilt, and moral corruption that defines these individuals. The initial "Surely" acts as an Intensifier, emphasizing the psalmist's unwavering conviction in God's certain and inevitable judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully articulates the foundational biblical truth that God is not only a God of boundless love and mercy but also a God of perfect justice who will ultimately judge all wickedness. It reflects a deep theological understanding that evil and rebellion cannot prevail indefinitely in the face of a holy and sovereign God. The psalmist's fervent desire for separation from "bloody men" underscores the consistent biblical call for God's people to live distinct lives, marked by righteousness, purity, and moral integrity, refusing to participate in or condone the practices of the ungodly. This separation is not about physical isolation from the world, but about maintaining moral clarity, spiritual allegiance, and a clear testimony to God's values. It also reveals that a genuine and deep love for God often includes a righteous indignation against that which dishonors Him, corrupts His creation, and harms His people.

REFLECTION AND APPLICATION

Psalms 139:19 offers profound and enduring lessons for contemporary believers navigating a world often characterized by injustice, moral decay, and overt wickedness. This verse powerfully reminds us to anchor our hope and trust in God's ultimate sovereignty and His unwavering commitment to justice. While the New Testament calls us to love our enemies and pray for those who persecute us, this does not negate the reality of evil or the necessity for righteous indignation against it. We are encouraged to cultivate a keen moral discernment, actively abhorring what is wicked and diligently pursuing holiness in our own lives. This means intentionally distancing ourselves from influences, attitudes, and behaviors that contradict God's character and commands, even if it means standing apart from prevailing cultural norms. Our prayers should include a fervent longing for God's justice to prevail, trusting that He will, in His perfect timing and sovereign way, deal with all unrighteousness and establish His righteous kingdom.

Questions for Reflection

  • How does David's unshakeable confidence in God's justice impact your own trust in God when faced with rampant evil and injustice in the world today?
  • What does it mean practically to "depart from" ungodly influences and "bloody men" in your life without isolating yourself from people who need the gospel?
  • How can you cultivate a righteous indignation against sin and injustice that aligns with God's heart, rather than being driven by personal vengeance or bitterness?
  • In what specific areas of your life might you need to seek greater separation from "bloody" or ungodly influences, whether through media, relationships, or personal habits?

FAQ

Is this verse advocating for personal vengeance or hatred towards specific individuals?

Answer: No, this verse is not advocating for personal vengeance or hatred. While the language is strong and expresses a desire for the elimination of the wicked, it reflects a righteous indignation rooted in zeal for God's holiness and justice, not a personal vendetta. David, as God's anointed king and a representative of God's covenant people, often saw attacks against himself and Israel as direct attacks against God's kingdom and His righteous order. His prayer is an appeal to God, the ultimate and perfect Judge, to intervene and uphold His righteousness. The psalmist is expressing confidence that God will deal with the wicked, and a fervent desire to be separate from their ungodly ways, aligning himself with God's perfect and holy character. This aligns with the broader biblical principle that vengeance belongs solely to the Lord, as seen in Romans 12:19.

How does this verse reconcile with Jesus' command to love our enemies?

Answer: This verse, an Old Testament imprecation, must be understood within the progressive revelation of Scripture, culminating in the person and teachings of Jesus Christ. While David expresses a desire for God's justice against the wicked, Jesus' command to love your enemies and pray for those who persecute you elevates the standard for personal conduct and interpersonal relationships. However, these are not contradictory but operate on different levels. Jesus' teaching focuses on the individual's response to personal offense, promoting mercy, grace, and reconciliation. Psalms 139:19, on the other hand, expresses a longing for divine justice to prevail over systemic evil and active rebellion against God's cosmic order. Believers are called to love people, even enemies, but to hate evil and injustice, trusting God for ultimate judgment and the establishment of His righteous kingdom. The focus shifts from personal retribution to a longing for God's sovereign and righteous rule.

CHRIST-CENTERED FULFILLMENT

Psalms 139:19, with its declaration of God's certain judgment upon the wicked and the psalmist's fervent desire for separation from evil, finds its ultimate fulfillment and profound reinterpretation in the person and redemptive work of Jesus Christ. Jesus is the very embodiment of God's perfect justice and holiness, and He is also the one through whom all judgment will ultimately be executed, as John 5:22 declares, for the Father has entrusted all judgment to the Son. While David prayed for God to "slay the wicked," Jesus, through His sacrificial death on the cross and triumphant resurrection, decisively conquered sin, death, and the devil—the ultimate sources of all wickedness and "bloody" deeds—as profoundly articulated in Hebrews 2:14. His first coming was primarily to save, offering salvation to all who believe, but His second coming will be to judge the living and the dead, bringing a definitive and eternal end to all unrighteousness and establishing His eternal kingdom where righteousness dwells (2 Peter 3:13). Furthermore, the psalmist's plea to "depart from me therefore, ye bloody men" is powerfully echoed in the New Testament call for believers to be set apart from the world's sinful patterns and corrupt values, not by physical isolation, but by a transformed mind and a renewed spirit, as urged in Romans 12:2. Christ Himself demonstrated this perfect separation by confronting sin and evil directly, yet loving sinners, ultimately offering Himself as the Lamb of God who takes away the sin of the world. Thus, this psalm points to Christ as the one who perfectly embodies God's righteous zeal against evil and ultimately brings about its final, decisive defeat.

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Commentary on Psalms 139 verses 17–24

Here the psalmist makes application of the doctrine of God's omniscience, divers ways.

I. He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, Psa 139:17, Psa 139:18. God, who knew him, thought of him, and his thoughts towards him were thoughts of love, thought of good, and not of evil, Jer 29:11. God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer 31:28. God's counsels concerning us and our welfare have been, 1. Precious to admiration: How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts. 2. Numerous to admiration: How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him. If we would count them, the heads of them, much more the particulars of them, they are more in number than the sand, and yet every one great and very considerable, Psa 40:5. We cannot conceive the multitude of God's compassions, which are all new every morning. 3. Constant at all times: "When I awake, every morning, I am still with thee, under thy eye and care, safe and easy under thy protection." This bespeaks also the continual devout sense David had of the eye of God upon him: When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us.

II. He concludes from this doctrine that ruin will certainly be the end of sinners. God knows all the wickedness of the wicked, and therefore he will reckon for it: "Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while, surely thou wilt slay them at last." Now observe, 1. The reason why God will punish them, because they daringly affront him and set him at defiance (Psa 139:20): They speak against thee wickedly; they set their mouth against the heavens (Psa 73:9), and shall be called to account for the hard speeches they have spoken against him, Jde 1:15. They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely." 2. The use David makes of this prospect which he has of the ruin of the wicked. (1.) He defies them: "Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me." (2.) He detests them (Psa 139:21, Psa 139:22): "Lord, thou knowest the heart, and canst witness for me; do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name. Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?" Note, Sin is hated, and sinners are lamented, by all that fear God. "I hate them" (that is, "I hate the work of them that turn aside," as he explains himself, Psa 101:3) "with a sincere and perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them," Psa 69:8.

III. He appeals to God concerning his sincerity, Psa 139:23, Psa 139:24. 1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: "Lord, I hope I am not in a wicked way, but see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it." 2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually: Lead me in the way everlasting. Note, (1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life. It is the way of antiquity (so some), the good old way. (2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–24. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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