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Commentary on Psalms 59 verses 1–7
The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story Sa1 19:11. It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses,
I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated (Psa 59:1, Psa 59:2): "Deliver me from my enemies, O my God! thou art God, and cast deliver me, my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays (Psa 59:4), "Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying, Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life.
II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here.
1.He pleads the bad character of his enemies. They are workers of iniquity, and therefore not only his enemies, but God's enemies; they are bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man."
2.He pleads their malice against him, and the imminent danger he was in from them, Psa 59:3. "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic: They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually gathered together against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them (Psa 59:4): They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him (Psa 59:6): "They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs (Psa 22:16), ran him down with noise; for else they could not have taken him, at least no on the feast-day, for there would have been an uproar among the people. They belch out with their mouth the malice that boils in their hearts, Psa 59:7. Swords are in their lips; that is, reproaches that would my heart with grief (Psa 42:10), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips.
3.He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors;. what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them (Psa 59:3): "Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again (Psa 59:4), without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time.
4.He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God: For who, say they, doth hear? Psa 59:7. Not God himself, Psa 10:11; Psa 94:7. Note, It is not strange if those regard not what they say who have made themselves believe the God regards not what they say.
III. He refers himself and his cause to the just judgment of God, Psa 59:5. "The Lord, the Judge, be Judge between me and my persecutors." In this appeal to God he has an eye to him as the Lord of hosts, that has power to execute judgment, having all creatures, even hosts of angels, at his command; he views him also as the God of Israel, to whom he was, in a peculiar manner, King and Judge, not doubting that he would appear on the behalf of those that were upright, that were Israelites indeed. When Saul's hosts persecuted him, he had recourse to God as the Lord of all hosts; when those maligned him who in spirit were strangers to the commonwealth of Israel he had recourse to God as the God of Israel. He desires (that is, he is very sure) that God will awake to visit all the nations, will make an early and exact enquiry into the controversies and quarrels that are among the children of men; there will be a day of visitation (Isa 10:3), and to that day David refers himself, with this solemn appeal, Be not merciful to any wicked transgressors. Selah - Mark that. 1. If David had been conscious to himself that he was a wicked transgressor, he would not have expected to find mercy; but, as to his enemies, he would say he was no transgressor at all (Psa 59:3, Psa 59:4): "Not for my transgression, and therefore thou wilt appear for me." As to God, he could say he was no wicked transgressor; for, though he had transgressed, he was a penitent transgressor, and did not obstinately persist in what he had done amiss. 2. He knew his enemies were wicked transgressors, wilful, malicious, and hardened in their transgressions both against God and man, and therefore he sues for justice against them, judgment without mercy. Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.
"Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me" [Psalm 59:1]. There has been done this thing in the flesh of Christ, it is being done in us also. For our enemies, to wit the devil and his angels, cease not to rise up upon us every day, and to wish to make sport of our weakness and our frailness, by deceptions, by suggestions, by temptations, and by snares of whatsoever sort to entangle us, while on earth we are still living. But let our voice watch unto God, and cry out in the members of Christ, under the Head that is in heaven, "Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me."
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SUMMARY
Psalm 59:1 opens with an urgent and desperate prayer from David, a plea for divine deliverance and protection in the face of a life-threatening situation. The psalm's superscription immediately grounds it in a specific historical event: King Saul's attempt to assassinate David by sending agents to surround his house. This verse profoundly sets the tone for the entire psalm, establishing David's unwavering reliance on God as his sole refuge and defender against malicious and unprovoked aggression.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The opening verse of Psalm 59 employs several key literary devices that amplify its emotional and theological impact. Apostrophe is prominently featured as David directly addresses God ("O my God"), creating an intimate, personal, and immediate sense of prayer and dependency. The lengthy superscription functions as a historical reference or colophon, grounding the psalm in a specific, verifiable event (Saul's attempt to kill David), which lends profound authenticity, emotional weight, and historical context to David's subsequent lament and plea. The phrase "them that rise up against me" utilizes synecdoche or metonymy, where the physical act of "rising up" represents the full scope of their aggressive, hostile actions, implying not just physical assault but also malicious intent, unjust opposition, and a concerted effort to harm. The entire verse, in its urgent simplicity and direct address, acts as a powerful invocation, calling upon divine power and setting the stage for the desperate prayer that unfolds throughout the rest of the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 59:1 establishes a foundational theological truth: in moments of extreme peril and unjust persecution, the believer's primary and most effective recourse is direct, urgent appeal to God. David's cry is not merely for physical safety but for divine intervention that upholds justice and demonstrates God's sovereignty over human affairs, even in the face of overwhelming evil. This verse underscores God's character as a faithful protector and deliverer of His people, particularly those who are righteous yet oppressed. It highlights the deeply personal nature of God's relationship with His servants ("O my God"), emphasizing that He is not a distant deity but one who hears and responds to the cries of His children, acting as their ultimate refuge and vindicator.
REFLECTION AND APPLICATION
Psalm 59:1 offers a timeless and profound model for how believers should respond when faced with opposition, injustice, or life-threatening situations. David's immediate and fervent cry to "O my God" teaches us that prayer is not a last resort but our primary, instinctive, and most powerful response. It is an invitation to bring our deepest fears, our most pressing dangers, and our most malicious enemies directly before the throne of grace, trusting in God's unparalleled power to deliver and defend. This verse encourages us to cultivate a deeply personal and dependent relationship with God, recognizing Him as our ultimate refuge and the one who can elevate us above any threat, placing us in a secure, inaccessible place. In a world where we may encounter various forms of "enemies"—whether literal adversaries, systemic injustices, spiritual attacks, or overwhelming circumstances—Psalm 59:1 reminds us that our hope and security are found not in our own strength or strategies, but in the sovereign, protective, and faithful hand of our God.
Questions for Reflection
FAQ
What is the significance of the superscription "Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him" for understanding Psalm 59:1?
Answer: The superscription is critically important as it provides the precise historical, musical, and thematic context for the psalm, elevating it beyond a general lament. "Altaschith" (Do not destroy) likely indicates a musical instruction or a thematic emphasis on preservation, setting a tone of urgent plea for deliverance from destruction. "Michtam" suggests a "golden psalm" or a psalm of enduring significance, highlighting its spiritual depth. Most importantly, "when Saul sent, and they watched the house to kill him" directly links the psalm to the events in 1 Samuel 19:11-17, where King Saul attempted to assassinate David. This specific, life-threatening context reveals that David's prayer is not a general cry for help but an immediate, desperate, and profoundly personal plea for divine intervention in a moment of extreme peril, making his request for "deliverance" and "defense" intensely urgent and specific.
CHRIST-CENTERED FULFILLMENT
Psalm 59:1, with David's desperate cry for deliverance from unjust enemies, finds its ultimate fulfillment and resonance in the person and work of Jesus Christ. David, though anointed by God, was relentlessly hunted and persecuted without cause by King Saul, foreshadowing the ultimate suffering of the true Anointed One, Jesus. Jesus, the perfect Son of God, faced unparalleled hostility from "enemies" who "rose up against" Him, culminating in His unjust trial, crucifixion, and death (e.g., Matthew 27:1-26). Yet, like David, Jesus entrusted Himself completely to His Father, even crying out from the cross in ultimate dependence (e.g., Luke 23:46). The Father "delivered" and "defended" Him not by preventing His death, but by raising Him from the dead, triumphing definitively over sin, death, and all spiritual adversaries (e.g., Acts 2:24). For all believers, Christ is our ultimate "Deliverer" and "Defender." Through His finished work on the cross and His glorious resurrection, we are delivered from the power of sin and eternal death (e.g., Romans 6:23), and He stands eternally as our High Priest, interceding for us and defending us against all spiritual accusations and adversaries (e.g., Hebrews 7:25). Thus, David's ancient plea becomes our confident prayer, knowing that in Christ, our ultimate Deliverer has already secured our eternal safety and daily protection.