TRV
Translation
King James Version
Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
Complete Jewish Bible
Don't kill them, or my people will forget; instead, by your power, make them wander to and fro; but bring them down, Adonai our Shield,
Berean Standard Bible
Do not kill them, or my people will forget. Scatter them by Your power, and bring them down, O Lord, our shield.
American Standard Version
Slay them not, lest my people forget: Scatter them by thy power, and bring them down, O Lord our shield.
World English Bible Messianic
Don’t kill them, or my people may forget. Scatter them by your power, and bring them down, Lord our shield.
Geneva Bible (1599)
Slay them not, least my people forget it: but scatter them abroad by thy power, and put them downe, O Lord our shield,
Young's Literal Translation
Slay them not, lest my people forget, Shake them by Thy strength, And bring them down, O Lord our shield.
In the KJVVerse 14,802 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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TertullianAD 220
AGAINST MARCION 3.23
So likewise that conditional threat of the sword, “If you refuse and do not listen to me, the sword shall devour you,” has proved that the sword was Christ, for rebellion against whom they have perished. In the fifty-ninth psalm he demands of the Father their dispersion: “Scatter them in your power.” By Isaiah he also says, as he finishes a prophecy of their consumption by fire: “Because of me this has happened to you; you shall lie down in sorrow.” But all this would be meaningless enough, if they suffered this retribution not on account of him who had in prophecy assigned their suffering to his own cause but for the sake of the Christ of the other god. Well, then, although you affirm that it is the Christ of the other god38 who was driven to the cross by the powers and authorities of the Creator, as it were by hostile beings, still I have to say, see how manifestly he was defended by the Creator: there were given to him both “the wicked for his burial,” even those who had strenuously maintained that his corpse had been stolen, “and the rich for his death,” even those who had redeemed him from the treachery of Judas, as well as from the lying report of the soldiers that his body had been taken away.
Hippolytus of RomeAD 235
Fragments from Commentaries on Various Books of Scripture - On Psalm LIX. II
For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off. And therefore have they no longer king or high priest or prophet, nor even scribes and Pharisees and Sadducees among them. He does not, however, say that they are to be cut off; wherefore their race still subsists, and the succession of their children is continued. For they have not been cut off nor consumed from among men-but they are and exist still-yet only as those who have been rejected and cast down from the honour of which of old they were deemed worthy by God. But again, "Scatter them," he says. "by Thy power; "which word has also come to pass. For they are scattered throughout the whole earth, in servitude everywhere, and engaging in the lowest and most servile occupations, and doing any unseemly work for hunger's sake.
For if they were destroyed from among men, and remained nowhere among the living, they could not see my people, he means, nor know my Church in its prosperity. Therefore "scatter" them everywhere on earth, where my Church is to be established, in order that when they see the Church rounded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf.
Augustine of HippoAD 430
Exposition on Psalm 59
"Scatter them abroad in Your virtue" [Psalm 59:11]. Now this thing has been done: throughout all nations there have been scattered abroad the Jews, witnesses of their own iniquity and our truth. They have themselves writings, out of which has been prophesied Christ, and we hold Christ. And if sometime perchance any heathen man shall have doubted, when we have told him the prophecies of Christ, at the clearness whereof he is amazed, and wondering has supposed that they were written by ourselves, then out of the copies of the Jews we prove, how this thing so long time before had been foretold. See after what sort by means of our enemies we confound other enemies. "Scatter them abroad in Your virtue:" take away from them "virtue," take away from them their strength. "And bring them down, my protector, O Lord."
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 59:11 articulates a profound and counter-intuitive prayer from David, who, facing imminent peril, petitions God not for the immediate annihilation of his enemies but for their prolonged humiliation and dispersion. This request reveals a sophisticated understanding of divine justice, not merely as swift retribution, but as a pedagogical display of God's sovereign power and unwavering faithfulness. David desires that their visible downfall serve as an enduring lesson for God's people, preventing them from forgetting His mighty acts and His role as their ultimate shield and protector.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:11 employs several powerful Literary Devices to convey its profound message. The most striking is the Paradox or Irony in David's initial plea, "Slay them not." This unexpected request, seemingly counter to a natural human desire for immediate vengeance, immediately draws the reader's attention and highlights the deeper, pedagogical purpose of God's judgment. The psalm also uses Personification in earlier verses (e.g., enemies as "dogs" prowling and howling) which casts the adversaries in a dehumanizing light, emphasizing their viciousness and lack of reason, thus justifying the divine response. The direct address, "O Lord our shield," is an example of Apostrophe, a figure of speech where the speaker directly addresses an absent or abstract entity (in this case, God). This elevates the prayer, making it a direct, personal appeal to God as the ultimate protector. Furthermore, the verse functions as a Petition or Prayer, a direct supplication to God, revealing David's complete reliance on divine intervention. The underlying purpose, "lest my people forget," imbues the verse with a strong Didacticism, indicating that God's actions, even in judgment, are meant to teach and instruct His people, ensuring the enduring memory of His power and faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:11 offers a profound theological insight into the nature of divine justice, demonstrating that God's judgment is not always immediate or solely punitive, but often serves a redemptive and pedagogical purpose. David's prayer reveals a mature understanding that God's timing and method of dealing with evil are perfectly wise, designed not just to punish the wicked but to instruct and preserve the righteous. The "scattering" and "bringing down" of enemies, rather than their instant annihilation, ensures that the demonstration of God's power is prolonged and visible, serving as a lasting testimony to His sovereignty and a constant reminder for His people to remember His works and remain faithful. This concept underscores God's patience and His desire for His people to learn from His interventions, fostering a deeper trust in His role as their ultimate shield and protector. It teaches us that God's justice is always purposeful, often revealing His glory and strengthening the faith of His covenant community.
REFLECTION AND APPLICATION
In a world that often craves instant gratification and immediate solutions, David's prayer in Psalms 59:11 offers a powerful lesson in trusting God's timing and methods. When we face injustice, opposition, or spiritual warfare, our natural inclination might be to pray for the swift and complete removal of our adversaries or problems. However, David's nuanced request encourages us to consider that God's wisdom may involve a longer, more visible process of humbling and scattering. This process, though perhaps more agonizing in the short term, serves a greater purpose: it allows God's power and justice to be displayed more fully, not only for the defeat of the wicked but as an enduring testimony to His people. It reminds us that the downfall of evil is not just about retribution but also about revelation—revealing God's character and strengthening our faith. We are called to rely on God as our ultimate "shield," knowing that He is sovereign over all circumstances and that His deliverance, whether immediate or gradual, is always perfect in its purpose and timing, designed to prevent us from forgetting His mighty hand in our lives and to deepen our dependence on Him.
Questions for Reflection
FAQ
Why would David ask God not to slay his enemies, which seems counter-intuitive for someone under threat?
Answer: David's request is not a plea for mercy on his enemies, but a strategic and theologically profound prayer for a specific form and timing of judgment. If his enemies were instantly annihilated, the profound lesson of God's power and justice might be quickly forgotten. By asking God to "scatter them" and "bring them down," David desires a prolonged, visible humiliation of his adversaries. This public and enduring display of God's power would serve as a constant reminder for God's people, preventing them from forgetting His mighty acts and sovereign protection. It underscores that God's judgment often has a pedagogical purpose, designed to teach and remind His covenant people of His faithfulness and ultimate authority, as seen in passages like Deuteronomy 8:2.
What does "lest my people forget" imply about God's purpose in dealing with evil?
Answer: The phrase "lest my people forget" is central to understanding the verse's meaning. It implies that God's actions, including His judgments, are not solely about retribution but also about instruction and remembrance for His covenant people. If the enemies were swiftly removed, the profound lesson of God's intervention, His justice, and His faithfulness might fade from memory. A gradual, visible downfall of the wicked serves as an enduring testimony, reinforcing the consequences of rebellion against God and the certainty of His vindication for the righteous. This pedagogical aspect is crucial for maintaining the spiritual health and memory of the community, ensuring they continue to trust in God as their ultimate deliverer and not fall into idolatry or complacency, a theme powerfully echoed in Psalm 78.
CHRIST-CENTERED FULFILLMENT
Psalms 59:11, with its prayer for a pedagogical judgment and reliance on God as "our shield," finds its ultimate fulfillment in the person and work of Jesus Christ. While David prayed for the visible, prolonged humbling of his earthly enemies to prevent God's people from forgetting, Christ's victory over the spiritual powers of darkness provides the ultimate, enduring lesson that can never be forgotten. Jesus, the true "Lamb of God who takes away the sin of the world" (John 1:29), did not immediately annihilate evil at His first coming. Instead, through His crucifixion, resurrection, and ascension, He "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). This "scattering" and "bringing down" of spiritual enemies is a cosmic, visible defeat, serving as an eternal reminder of God's power and justice. Furthermore, Christ Himself is the ultimate "shield" for His people, offering not just physical protection but eternal salvation and spiritual defense against the schemes of the enemy, enabling believers to stand firm with the "shield of faith" (Ephesians 6:16). His divine patience in delaying final judgment, allowing time for repentance (2 Peter 3:9), also mirrors David's prayer for a non-immediate slaying, ensuring that more might come to remember God's grace and mercy before the ultimate day of reckoning. Thus, Christ's completed work on the cross and His ongoing reign ensure that God's people will never forget His ultimate deliverance and protection.