TRV
Translation
King James Version
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.
Complete Jewish Bible
Finish them off in wrath, finish them off, put an end to them, and let them know to the ends of the earth that God is Ruler in Ya'akov. (Selah)
Berean Standard Bible
Consume them in wrath; consume them till they are no more, so it may be known to the ends of the earth that God rules over Jacob. Selah
American Standard Version
Consume them in wrath, consume them, so that they shall be no more: And let them know that God ruleth in Jacob, Unto the ends of the earth. [Selah
World English Bible Messianic
Consume them in wrath. Consume them, and they will be no more. Let them know that God rules in Jacob, to the ends of the earth. Selah.
Geneva Bible (1599)
Consume them in thy wrath: consume them that they be no more: and let them knowe that God ruleth in Iaakob, euen vnto the ends of the world. Selah.
Young's Literal Translation
Consume in fury, consume and they are not, And they know that God is ruling in Jacob, To the ends of the earth. Selah.
In the KJVVerse 14,804 of 31,102
Study This Verse
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
"And they shall know how God shall have dominion of Jacob, and of the ends of the earth" [Psalm 59:13]. For before they thought themselves just men, because the Jewish nation had received the Law, because it had kept the commandments of God: it is proved to them that it has not kept them, since in the very commandments of God Christ it perceived not, because "blindness in part has happened to Israel." [Romans 11:25] Even the Jews themselves see that they ought not to despise the Gentiles, of whom they deemed as of dogs and sinners. For just as alike they have been found in iniquity, so alike they will attain unto salvation. "Not only to Jews," says the Apostle, "but also even to Gentiles." [Romans 2:10] For to this end the Stone which the builders set at nought, has even been made for the Head of the corner, in order that two in itself It might join: for a corner does unite two walls. The Jews thought themselves exalted and great: of the Gentiles they thought as weak, as sinners, as the servants of demons, as the worshippers of idols, and yet in both was there iniquity. Even the Jews have been proved sinners; because "there is none that does good, there is not even so much as one:" they have laid down their pride, and have not envied the salvation of the Gentiles, because they have known their own and their weakness to be alike: and in the Corner Stone being united, they have together worshipped the 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 59:13 is a fervent imprecatory prayer from David, likely composed during a period of intense persecution by King Saul. It functions as a dual petition and declaration: first, an urgent plea for God to utterly destroy his adversaries in divine wrath, and second, a profound proclamation that this decisive judgment will serve to reveal God's absolute and universal sovereignty, extending from His covenant people in Jacob to the farthest reaches of the earth. The verse encapsulates David's desperate reliance on divine justice and his unwavering conviction in the Lord's ultimate dominion over all creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:13 employs several significant literary devices to convey its powerful message. The most prominent is Repetition, specifically the emphatic doubling of "Consume [them] in wrath, consume [them]." This rhetorical device intensifies the psalmist's plea, underscoring the urgency and totality of the desired divine judgment. It conveys a sense of desperation and an unwavering conviction that only a complete and decisive intervention from God will suffice. Metonymy is present in the use of "Jacob" to represent the nation of Israel, God's covenant people. This allows the psalmist to speak of God's rule over His chosen nation as a foundational truth that then expands. Furthermore, the phrase "in Jacob unto the ends of the earth" functions as a Merism, a figure of speech in which two contrasting parts represent a whole. Here, "Jacob" (the specific, localized people) and "the ends of the earth" (the universal, boundless realm) combine to signify the totality and universality of God's dominion. Finally, the entire first half of the verse embodies Imprecation, a form of prayer that invokes divine judgment, calamity, or curses upon enemies. While challenging for modern readers, it is a legitimate biblical expression of justice sought from a righteous God against those who oppose His will and people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:13 stands as a profound theological statement on the character of God, affirming His active involvement in human affairs, His unwavering commitment to justice, and His ultimate, unchallengeable sovereignty. It asserts that God is not merely a distant observer but a righteous judge who will decisively intervene against wickedness. The psalmist's plea for judgment is rooted in a deep conviction that God's honor and rule must be vindicated when His people are unjustly persecuted. This verse teaches that divine judgment, while severe, ultimately serves a revelatory purpose: to make known God's supreme authority to all, both those who acknowledge Him and those who defy Him. It underscores the truth that no power, human or otherwise, can ultimately thwart God's purposes or escape His ultimate accountability, and that His kingdom extends universally, from His covenant people to the farthest reaches of creation.
REFLECTION AND APPLICATION
Psalms 59:13, with its imprecatory language, presents a challenging yet deeply instructive message for contemporary believers. While the New Testament calls us to love our enemies and pray for those who persecute us, this verse reminds us that God is ultimately a God of justice who will not allow evil to triumph indefinitely. It invites us to trust in His perfect timing and method of justice, rather than seeking personal retribution or taking matters into our own hands. Our role is to commit vengeance to the Lord, knowing that "Vengeance is mine; I will repay, says the Lord". Furthermore, the verse powerfully underscores the universal scope of God's sovereignty; no power on earth, no oppressive regime, and no personal adversary can ultimately thwart His plans or escape His oversight. This truth offers immense comfort and assurance, reminding us that even amidst chaos and injustice, God remains firmly on His throne, ruling "unto the ends of the earth." Our ultimate hope rests not in human strength or political solutions, but in the unwavering, comprehensive dominion of the Almighty. Finally, it reminds us that God's actions, even in judgment, are ultimately for the purpose of revealing His glory and ensuring that all creation acknowledges His supreme rule. We are called to live in light of this truth, boldly proclaiming His sovereignty and living as His faithful subjects.
Questions for Reflection
FAQ
What is an imprecatory psalm, and how should Christians understand them?
Answer: An imprecatory psalm is a prayer that invokes divine judgment, calamity, or curses upon enemies. These psalms, like Psalms 59, are expressions of deep anguish and a cry for justice from those who are suffering unjustly. For Christians, understanding them requires nuance. They are not licenses for personal vengeance, which the New Testament explicitly forbids, as seen in Romans 12:19. Instead, they represent: 1) A raw, honest outpouring of emotion before God, acknowledging His role as ultimate judge. 2) A recognition that God is righteous and will indeed judge evil. 3) A commitment to God's justice rather than human retribution. They remind us that while we are called to love our enemies, God's nature also includes holy wrath against sin and a commitment to setting all things right in His perfect timing.
How does the declaration "God ruleth in Jacob unto the ends of the earth" relate to God's covenant with Israel and His universal plan?
Answer: This declaration beautifully bridges God's particular covenant with Israel ("in Jacob") and His universal dominion ("unto the ends of the earth"). "Jacob" represents the nation of Israel, God's chosen people, through whom He first revealed Himself and established His covenant. His rule "in Jacob" signifies His active governance, protection, and faithfulness to His promises to them. However, this particular relationship is not exclusive but serves as the starting point for a universal purpose. God's rule extends "unto the ends of the earth," signifying that His sovereignty is not limited by geography or people group. This concept foreshadows the New Testament revelation that salvation, which originated with Israel, is ultimately for all nations, as articulated in Acts 13:47. God's plan has always been both particular (through Israel) and universal (for all humanity).
What is the significance of "Selah" at the end of the verse?
Answer: "Selah" is a Hebrew term found frequently in the Psalms and also in Habakkuk. While its exact meaning remains a subject of scholarly debate, it is widely understood to be a musical or liturgical notation, likely indicating a pause for reflection, a change in musical accompaniment, or a moment for the congregation to meditate on the preceding words. In the context of Psalms 59:13, "Selah" serves as a powerful invitation to pause and deeply consider the profound theological truths just stated: the certainty of God's wrath against evil, the complete cessation of the wicked, and the undeniable, universal reign of God from Jacob to the ends of the earth. It encourages the reader to let these weighty declarations sink in and resonate.
CHRIST-CENTERED FULFILLMENT
Psalms 59:13, with its fervent plea for divine judgment and declaration of universal sovereignty, finds its ultimate and climactic fulfillment in Jesus Christ. The psalmist's cry for God to "consume [them] in wrath" foreshadows the righteous judgment that will be executed by the Son of God. While David prayed for the judgment of specific human enemies, Christ's judgment is cosmic in scope, directed against sin, death, and all spiritual powers that oppose God's rule. Jesus Himself declared that the Father "has given him authority to execute judgment because he is the Son of Man" (John 5:27). He is the one before whom "every knee should bow, of those in heaven and on earth and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).
The declaration that "God ruleth in Jacob unto the ends of the earth" is perfectly embodied in Christ's resurrected and ascended reign. All authority in heaven and on earth has been given to Him (Matthew 28:18), establishing a spiritual kingdom that extends far beyond the geographical boundaries of Jacob/Israel to encompass all nations and peoples, fulfilling the ancient prophecies of a Messiah whose dominion would be universal (Daniel 7:13-14). The ultimate purpose of the judgment David sought—that enemies "know that God ruleth"—is realized in the revelation of Christ as the King of kings and Lord of lords, whose return will visibly demonstrate His absolute sovereignty to all creation (Revelation 19:11-16). Thus, the longing for justice and the affirmation of God's universal rule in Psalms 59:13 point directly to the person and work of Jesus, who both embodies divine justice and perfectly exercises God's dominion over all things.