TRV
Translation
King James Version
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
Complete Jewish Bible
God, who gives me grace, will come to me; God will let me gaze in triumph at my foes.
Berean Standard Bible
My God of loving devotion will come to meet me; God will let me stare down my foes.
American Standard Version
My God with his lovingkindness will meet me: God will let me see my desire upon mine enemies.
World English Bible Messianic
My God will go before me with his loving kindness. God will let me look at my enemies in triumph.
Geneva Bible (1599)
My mercifull God will preuent me: God wil let me see my desire vpon mine enemies.
In the KJVVerse 14,801 of 31,102
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Commentary on Psalms 59 verses 8–17
8 ¶ But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
9 Because of his strength will I wait upon thee: for God is my defence.
10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
14 And at evening let them return; and let them make a noise like a dog, and go round about the city.
15 Let them wander up and down for meat, and grudge if they be not satisfied.
16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.
17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.
I. II. Main points1. 2. Sub-points
David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.
I. He resolves to wait upon God (Psa 59:9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (Psa 59:10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa 55:3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, Psa 59:10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Psa 59:8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Psa 2:4; Pro 1:26; Isa 37:22. (2.) That God would make them standing monuments of his justice (Psa 59:11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (Psa 59:12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, Sa1 14:28, Sa1 14:44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (Psa 59:13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa 45:4. (5.) That he would make their sin their punishment, Psa 59:14, compare Psa 59:6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (Psa 59:11), and gradually consumed (Psa 59:13); those that die by famine die by inches, and feel themselves die, Lam 4:9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Psa 104:20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos 7:14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (Psa 59:15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa 56:11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.
II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, Psa 59:16, Psa 59:17. Observe,
1.What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.
2.How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (Psa 59:17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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Augustine of HippoAD 430
PROCEEDINGS OF PELAGIANS 7
But far be it from us to say that those who "according to his purpose are called …, whom he foreknew" and "predestined to be conformable to the image of his Son" should be abandoned to their own desire, so that they perish. For this is suffered by the "vessels of wrath, fitted for destruction," and by their very perdition God makes known "the riches of his glory on the vessels of his mercy." It is for this reason that after saying, "My God, his mercy shall come before me," the psalmist at once adds, "God shall let me see over my enemies." Therefore it happens to them as is written, "Wherefore God gave them up to the desires of their heart." But this does not happen to the predestined, whom the Spirit of God rules, for their cry is not in vain, "Give me not up, O Lord, from my desire, to the wicked," since it is also against these same desires that they have prayed, as is written, "Take away from me the greediness of the belly, and let not the lusts of the flesh take hold of me." God grants this favor to those over whom he rules but not to those who think they are fit to rule themselves and who, in the stiff-necked presumptuousness of their own will, disdain to have him as their guide.
Augustine of HippoAD 430
Enchiridion 9:32
For a person's good will comes before many other gifts from God, but not all of them. One of the gifts it does not antedate is—just itself! Thus in the sacred Writings we read "his mercy goes before me" and "his mercy shall follow me." It predisposes a person before he wills, to prompt his willing. It follows the act of willing, lest one's will be frustrated. Otherwise, why are we admonished to pray for our enemies, who are plainly not now willing to live piously, unless it is that God is even now at work in them and in their will? Or again, why are we admonished to ask in order to receive, unless it is that he who grants us what we will is he through whom it comes to pass that we will? We pray for enemies, therefore, that the mercy of God should go before them, as it goes before us; we pray for ourselves that his mercy shall follow us.
Augustine of HippoAD 430
Enchiridion 20:77
There is no need of such self-deception on the part of those who, through giving, however profusely, alms of their fruits or of money of whatever kind, believe that they are purchasing the right to persist with impunity in the enormity and wickedness of their misdeeds and vices. Not only do they perform such wickedness, but they so love it as to desire to persist in it forever, provided they can do so with impunity. "But one who loves iniquity hates his own soul"; and whoever hates his own soul does not show mercy but cruelty toward it. For in loving it according to the world, he hates it according to God. If, then, he wished to give to it those alms by which all things would be clean to him, he would hate his soul according to the world and love it according to God. Now no one gives alms at all unless he has the means of giving from One who has no need of it; and therefore it has been said, "His mercy shall go before me."
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 50:7
There remains the Pelagians’ second act of wickedness, because they posit free will to such a degree in human strength that they think that they by themselves, apart from the grace of God, can conceive of some good or do it. But if this were the case, why would the prophet say, “O my God, his mercy will precede me”? When you hear that you were preceded by the mercy of the Lord, one is given to understand that nothing of yours preceded God’s mercy. In another psalm he also says, “Unless the Lord builds the house, they labor in vain who built it.” Again he says, “The steps of a person are directed by the Lord and he delights exceedingly in his way.” In another place the psalmist also attests, “The Lord raises up those who have been broken; the Lord loosens those who have been shackled; the Lord gives light to the blind.” When you hear that the Lord goes before, builds, directs and raises up, unbinds and illumines without any preceeding merits, what of your own do you recognize that you have begun except only that by which you are rightly damned for your haughtiness?… But you interpret these words and others similar to them with the most evil intention, namely, in order that you may believe that people take the beginning of their good will from their own powers and afterwards receive the help of grace, so that (it is wrong for this even to be uttered!) we are the cause of his kindness rather than he being the cause of his own kindness.
BedeAD 735
Homilies on the Gospels 1:2
In order not to falter in good works, we ought always to rely for support on the help of the one who says, “For without me you can do nothing.” Hence in order to express the fact that the start of faith and good action is given to us by the Lord, the psalmist properly says, “My God, his mercy goes before me.” Again, in order to teach that the good things we do must be accomplished with his assistance, he says, “And your mercy follows after me all the days of my life.” In order to show that the prize of eternal life rendered for good works is bestowed on us freely, he says, “Who crowns you in compassion and mercy.” He crowns us indeed in mercy and compassion when he repays us with the reward of heavenly blessedness for the good works that he himself has mercifully granted us to carry out.
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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SUMMARY
Psalms 59:10 is a profound declaration of David's unwavering trust in God's proactive faithfulness and ultimate vindication amidst intense persecution. Facing imminent danger from enemies seeking his life, David confidently asserts that the God of his steadfast love will intervene on his behalf, going before him to deliver him and ensuring that divine justice will prevail, allowing him to witness God's righteous judgment against his adversaries. This verse encapsulates a deep reliance on God's character as both merciful protector and righteous judge.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:10 employs several potent literary devices to convey its message of trust and ultimate triumph. The phrase "The God of my mercy" is a profound example of Personal Address and Intimacy, establishing a deeply relational connection between the psalmist and God, emphasizing God's specific and unwavering chêçêd towards David. The archaic use of "prevent" (meaning "to go before") functions as Proactive Imagery, painting a vivid picture of God's mercy as a protective force that moves ahead of David, anticipating and neutralizing threats. The declaration "God shall let me see [my desire] upon mine enemies" utilizes Metonymy, where "my desire" stands for the fulfillment of God's righteous judgment and vindication, rather than a personal wish for retribution. This declarative statement also functions as a powerful Affirmation of Faith, transforming the psalm from a lament into a confident assertion of God's ultimate victory and justice, reinforcing the psalmist's unwavering reliance on divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:10 profoundly illustrates the biblical truth that God is both merciful and just, and these attributes are not in conflict but are perfectly integrated within His character. His mercy ( chêçêd ) is not a weakness but an active, protective force that precedes and defends His people. His justice, in turn, which allows David to "see [his desire]" upon his enemies, is the righteous outworking of His covenant loyalty, ensuring that evil does not ultimately triumph and that His faithful servants are vindicated. This verse speaks to the believer's confidence that even when surrounded by overwhelming opposition, God remains sovereign, actively involved in their circumstances, and committed to upholding righteousness. It teaches us to trust God's timing and method for justice, rather than seeking personal retribution, knowing that He sees all injustice and will act in His perfect wisdom.
REFLECTION AND APPLICATION
In a world often marked by injustice, opposition, and personal struggles, Psalms 59:10 offers profound encouragement and a vital framework for faith. It calls us to cultivate an unwavering trust in "the God of our mercy," recognizing that His steadfast love is not a passive sentiment but an active, proactive force in our lives. When we feel overwhelmed by circumstances or assailed by those who wish us harm, this verse reminds us that God's mercy "prevents" us—He goes before us, anticipating our needs, preparing the way, and shielding us from unseen dangers. It liberates us from the burden of seeking personal revenge, urging us instead to rest in God's perfect justice. We are invited to confidently pray for His intervention, knowing that He will, in His perfect timing, bring about His righteous judgment and vindication, allowing us to witness His sovereignty unfold. This fosters a deep peace, knowing that our ultimate defense and deliverance come from Him alone.
Questions for Reflection
FAQ
What does "prevent" mean in the King James Version of Psalms 59:10?
Answer: In the King James Version, the word "prevent" carries an archaic meaning that differs significantly from its modern usage. It comes from the Latin praevenire, meaning "to go before," "to precede," or "to anticipate." Therefore, "The God of my mercy shall prevent me" means that God's mercy will proactively come to David's aid, going before him to clear the way and protect him from his enemies before they can succeed. It does not mean God will hinder or stop David, but rather that He will act in advance on David's behalf. This understanding highlights God's active and anticipatory care for His people, as also seen in passages like Psalm 21:3.
Is David's desire to "see [his desire] upon mine enemies" a call for personal revenge?
Answer: No, the phrase "God shall let me see [my desire] upon mine enemies" is not an expression of personal revenge or a vengeful wish on David's part. Instead, it reflects a confident expectation of divine vindication and the outworking of God's righteous justice. In the biblical context, especially for an anointed king, "seeing one's desire" often refers to witnessing God's righteous judgment against those who oppose His will and persecute His servants. It is a prayer for God to uphold His own justice and sovereignty, ensuring that the wicked do not ultimately prevail over the righteous. This aligns with the principle that vengeance belongs to God alone, as articulated in Deuteronomy 32:35.
How can God be described as "the God of my mercy" while also allowing David to "see his desire" upon his enemies?
Answer: This verse beautifully reconciles God's mercy and justice. God is "the God of my mercy" because His steadfast love ( chêçêd ) is the foundation of His relationship with His covenant people, leading Him to proactively protect and deliver them. His justice, which allows David to "see [his desire]" upon his enemies, is not a contradiction to His mercy, but rather an extension of it. God's justice ensures that His mercy towards His people is upheld by addressing the evil that threatens them. When God's people are unjustly persecuted, His righteous judgment against the oppressors is an act of mercy and faithfulness towards His covenant. It demonstrates His commitment to His people and His ultimate sovereignty over all evil, bringing about a just resolution that glorifies His name, as seen in Psalm 9:8.
CHRIST-CENTERED FULFILLMENT
Psalms 59:10 finds its ultimate and most profound fulfillment in Jesus Christ. David's experience of being pursued by enemies and trusting in the "God of my mercy" powerfully foreshadows the life of Christ, who was relentlessly persecuted by spiritual and human adversaries. Jesus, the perfect embodiment of God's chêçêd (mercy), was "prevented" by the Father's divine will in the sense that God's eternal plan of salvation went before Him, guiding His every step towards the cross and ensuring His ultimate triumph. The Father's mercy proactively worked through Jesus' life, sacrificial death, and glorious resurrection, anticipating the deepest needs of humanity and providing the ultimate deliverance from the bondage of sin and death. Just as David anticipated seeing God's justice upon his enemies, Christ, through His atoning work, has definitively "seen His desire" upon the ultimate enemies of humanity: sin, death, and the devil. His resurrection is the supreme vindication, demonstrating God's righteous judgment against these oppressive powers. Through Christ, believers are now recipients of this same proactive mercy and share in His victory, knowing that the Lamb of God has taken away the sin of the world and triumphed over principalities and powers (Colossians 2:15). The "God of our mercy" in Christ has gone before us, securing our eternal salvation and guaranteeing that the last enemy, death, will be utterly destroyed (1 Corinthians 15:26).