TRV
Translation
King James Version
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.
Complete Jewish Bible
for the sins their mouths make with each word from their lips. Let them be trapped by their pride for the curses and falsehoods they utter.
Berean Standard Bible
By the sins of their mouths and the words of their lips, let them be trapped in their pride, in the curses and lies they utter.
American Standard Version
Forthe 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.
World English Bible Messianic
For the sin of their mouth, and the words of their lips, let them be caught in their pride, for the curses and lies which they utter.
Geneva Bible (1599)
For the sinne of their mouth, and the words of their lips: and let them be taken in their pride, euen for their periurie and lies, that they speake.
Young's Literal Translation
The sin of their mouth is a word of their lips, And they are captured in their pride, And from the curse and lying they recount.
In the KJVVerse 14,803 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
Exposition on Psalm 59
"The transgressions of their mouth, the discourse of their lips: and let them be taken in their pride: and out of cursing and lying shall be declared consummations, in the anger of consummation, and they shall not be" [Psalm 59:12]. Obscure words these are, and I fear lest they be not well instilled....
The Second Part.
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 59:12 is a fervent and deeply personal plea from David to God for divine justice against his relentless enemies. It articulates a profound desire for their downfall to be directly precipitated by their verbal transgressions—specifically, the "sin of their mouth" and the "words of their lips," which manifest as "cursing and lying"—and their inherent "pride." The psalmist petitions that their own arrogant and deceitful speech would become the very instrument of their entrapment, thereby demonstrating God's active role in upholding righteousness and executing just retribution upon the wicked.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:12 is rich with powerful literary devices. Parallelism is prominently displayed in the phrases "sin of their mouth" and "words of their lips," where two distinct but semantically similar phrases are used to intensify the focus on the enemies' verbal transgressions. This is further amplified by the specific and damning examples of "cursing and lying." Metonymy is evident as "mouth" and "lips" stand in for the speech itself, emphasizing the physical origin and instrument of their sinful words. The potent phrase "let them even be taken in their pride" functions as a striking example of poetic justice or irony, where the very characteristic (pride) that makes the enemies feel invincible and leads them to speak maliciously becomes the precise instrument of their downfall. This also subtly suggests a form of personification of pride as an active snare or trap. The entire verse, in its direct address and petition for judgment against adversaries, is a classic example of an imprecation, a common and theologically significant feature in the Psalms, reflecting a profound belief in God's active and righteous role in divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:12 profoundly articulates the fundamental biblical understanding that words are far from neutral; they possess immense moral weight and carry tangible consequences, not only in human relationships but, more significantly, before a holy God. David's impassioned plea for his enemies to be ensnared by their own pride and malicious speech aligns perfectly with the broader biblical principle that God actively opposes the proud but graciously bestows favor upon the humble. It also resonates with the unyielding truth that those who sow wickedness will inevitably reap its bitter, destructive fruit. This verse powerfully underscores the divine commitment to justice, offering a profound assurance to believers that even when human legal or social systems fail to deliver righteousness, God sees all unrighteousness and will ultimately judge it, particularly the insidious sins of the tongue and the destructive, blinding nature of pride.
REFLECTION AND APPLICATION
David's fervent prayer in Psalms 59:12 serves as a profound and challenging reminder of the immense gravity of our words and the insidious, often subtle, nature of pride. In a contemporary world frequently characterized by careless speech, rampant slander, and pervasive self-exaltation, this verse calls us to a significantly higher standard of verbal integrity and genuine humility. It compels us to engage in honest self-examination of our own hearts and mouths, recognizing that our words are not mere sounds but are deeply revealing expressions of our inner being, possessing the potent capacity to build up or tear down, to bless or to curse. When we find ourselves facing malicious attacks, unjust accusations, or profound betrayal, David's example teaches us a vital lesson: rather than retaliating in kind or seeking personal vengeance, we are called to entrust our cause to the righteous Judge, God Himself. This act of spiritual surrender allows us to release the heavy burden of vengeance, fostering a spirit of forgiveness and peace, while simultaneously cultivating an unwavering trust that God will ultimately set all things right in His perfect timing and according to His perfect, unassailable justice.
Questions for Reflection
FAQ
Does this psalm encourage us to pray for harm to our enemies?
Answer: Psalms 59:12, like other imprecatory psalms, expresses a deeply felt desire for God's divine justice to be enacted upon those who are actively and maliciously seeking to harm the psalmist. It is crucial to interpret these prayers within their specific historical, literary, and theological contexts. They are not expressions of personal vengeance or a license for believers to inflict harm, but rather impassioned appeals to God, the ultimate righteous Judge, to uphold His perfect justice in a world where wickedness often appears to triumph. David is unequivocally entrusting the judgment to God's sovereign hand, explicitly not taking it into his own. While the New Testament unequivocally calls believers to love their enemies and to pray for those who persecute them (Matthew 5:44), these Old Testament prayers reflect a profound yearning for God's righteousness to prevail and for His holy name to be vindicated, demonstrating a deep and abiding trust in God's sovereignty and justice, rather than advocating for personal retaliation (Romans 12:19).
CHRIST-CENTERED FULFILLMENT
Psalms 59:12, with its intense focus on the "sin of their mouth," the destructive nature of "pride," and the ultimate outworking of divine justice, finds its profound and transformative fulfillment in the person and work of Jesus Christ. While David, in his human frailty, prayed for his enemies to be "taken in their pride" and for their "cursing and lying" to lead to their downfall, Jesus, the perfect Lamb of God, faced the ultimate barrage of verbal abuse, malicious false accusations, and prideful, unyielding rejection from those who sought His very life (Matthew 26:59-60). Yet, in a display of divine grace that transcends all human understanding, instead of praying for their immediate destruction or retribution, He uttered the astonishing words from the cross: "Father, forgive them, for they know not what they do" (Luke 23:34). Jesus perfectly embodied the profound humility that stands in stark and absolute contrast to the "pride" condemned in the psalm, willingly humbling Himself even to the ignominious death on a cross (Philippians 2:8). He is the one through whom God's ultimate justice is revealed, not merely in the punishment of the wicked, but preeminently in the offer of salvation and redemption to all who believe, even those who once spoke against Him. His sacrificial death on the cross definitively addresses the "sin of their mouth" for all humanity, offering a path to forgiveness and redemption from the very sins that David lamented, thereby demonstrating God's perfect justice and boundless mercy in a way that infinitely transcends the imprecatory prayers of the Old Testament.