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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 59:8–17. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"My Helper, to You I will play, because Thou, O God, art my taker up" [Psalm 59:17]. What was I, unless You succoured? How much despaired of was I, unless You healed? Where was I lying, unless You came to me? Certes with a huge wound I was endangered, but that wound of mine did call for an Almighty Physician. To an Almighty Physician nothing is incurable....Lastly, thinking of all good things whatsoever we may have, either in nature or in purpose, or in conversion itself, in faith, in hope, in charity, in good morals, in justice, in fear of God; all these to be only by His gifts, he has thus concluded: "My God is my mercy:" He being filled with the good things of God has not found what he might call his God, save "his mercy." O name, under which no one must despair! If you say, my salvation, I perceive that He gives salvation; if you say, my refuge, I perceive that you take refuge in Him; if you say, my strength, I perceive that He gives to you strength: "my mercy," is what? All that I am is of Your mercy....
What tongue, then, can sufficiently narrate the depths of divine mercy? What spirit does not stand amazed at the riches of such great kindness? The Psalmist considered these riches of divine kindness when he said: "My helper, to you I will sing praise, for you, O God, are my protector, my God, my mercy." Behold, perceiving in what labors human life is placed, he called God his helper; and because he receives us from present tribulation into eternal rest, he also calls him protector. But considering that he looks upon and bears our evils, tolerates our faults, and yet reserves us through penitence for rewards, he did not wish to call God merciful, but called him mercy itself, saying: "My God, my mercy." Let us therefore recall before our eyes the evils we have done, let us weigh with how great benignity of God we are tolerated, let us consider what are the depths of his kindness, so that he not only pardons faults but also promises the heavenly kingdom to the penitent even after their faults. And from all the depths of our heart let us say individually, let us all say: "My God, my mercy."
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Summary
Psalms 59:17 stands as a powerful declaration of King David's unwavering faith and resolute worship amidst dire circumstances. Facing mortal threats from King Saul, David proclaims God as his ultimate strength, an impenetrable defense, and the unfailing source of steadfast mercy. This verse transcends a mere plea, culminating the psalm in a triumphant affirmation of God's character as fundamentally faithful and compassionate, irrespective of immediate peril, thereby shifting from desperate lament to confident praise.
Context
Literary Context
Psalms 59 is designated a "Michtam of David," a term suggesting a significant, perhaps "golden," psalm or an inscription. Its superscription, "When Saul sent, and they watched the house to kill him," directly connects it to the historical account in 1 Samuel 19:11-17. The psalm opens with David's urgent cries for deliverance from his enemies, whom he graphically describes as bloodthirsty "dogs" (e.g., Psalms 59:6) who "prowl around the city" (Psalms/59-14). While much of the psalm is a lament and imprecation (verses 1-13), it characteristically pivots towards trust and a vow of praise (verses 16-17). Verse 17, therefore, functions as the climactic declaration of faith, a confident resolution to praise God for His anticipated deliverance and His enduring character, even before the full manifestation of salvation. This shift exemplifies the psalmist's journey from distress to doxology, a common pattern in the Psalms.
Historical & Cultural Context
The historical backdrop for Psalms 59:17 is the intense period of King Saul's relentless pursuit of David, driven by jealousy and paranoia, as detailed in the books of Samuel. David, anointed by God but not yet enthroned, was a fugitive, constantly in peril of his life. In the ancient Near East, the concept of "defense" (Hebrew: misgav) was not abstract; it referred to literal high fortresses, inaccessible cliffs, or secure strongholds that provided vital protection against hostile forces. David's enemies were real—Saul's assassins, lying in wait to kill him—making his reliance on God as his misgav a profound statement of absolute trust. Culturally, "mercy" (Hebrew: chesed) was a cornerstone of covenant relationships, denoting steadfast love, loyalty, and faithfulness that extended beyond mere pity or obligation. For David, God's chesed was not a generic attribute but a deeply personal, active commitment to him as God's chosen servant, sustaining him in his weakest and most vulnerable moments.
Key Themes
Psalms 59:17 powerfully encapsulates several foundational themes prevalent throughout the Psalms and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Protection, portraying God as the ultimate refuge and strength against overwhelming odds, a truth echoed in Psalms 46:1 and Psalms 91:2. Secondly, it emphasizes God's Steadfast Love (Hesed), underscoring His covenant faithfulness and compassionate character as the bedrock of David's hope even in distress. This theme is beautifully articulated in Lamentations 3:22-23. Thirdly, the verse demonstrates the theme of Worship in Adversity, showing that true faith leads to praise and singing even before deliverance is fully realized. This proactive worship, a testament to God's unchanging nature and worthiness of adoration regardless of circumstances, transforms fear into confident expectation and is a hallmark of mature faith.
Exposition and Analysis
Key Word Analysis
This term (H5797) signifies power, might, and inherent ability in various applications, including force, security, majesty, and praise. When David addresses God as "my strength," he acknowledges that his capacity to endure, resist, and ultimately overcome his adversaries is derived solely from God's intrinsic and limitless power. It is a profound declaration of divine empowerment, recognizing God as the source of his fortitude, resilience, and the vigor needed to face life-threatening situations.
This primitive root (H2167) properly means to touch the strings or parts of a musical instrument, to play upon it, and to make music accompanied by the voice. Hence, it refers to celebrating in song and music, giving praise, or singing forth psalms. David's declaration "will I sing" is a volitional act of worship, a determined choice to express adoration and praise to God. Despite the immediate peril, it signifies a faith that actively chooses adoration over despair, recognizing God's worthiness regardless of circumstances.
Derived from the root meaning "to be high" or "inaccessible," this word (H4869) literally refers to a cliff, a lofty or inaccessible place, or abstractly, altitude. Figuratively, it means a refuge, a high fort, or a tower. When David calls God his "defence," he portrays God as an impregnable, elevated sanctuary—an unassailable stronghold that lifts him above the reach of his pursuers, placing him in a secure position where no harm can reach him. It speaks to God's active role as a protector and deliverer.
One of the richest and most complex words in the Old Testament (H2617), chesed encompasses kindness, favour, good deed, loving-kindness, and steadfast love. It denotes an active, enduring commitment, especially within a covenant relationship. When David calls God "the God of my mercy," he affirms that God's fundamental character towards him is one of unwavering, compassionate, and loyal love. This attribute assures David that any deliverance or blessing he experiences is an outflow of God's unmerited favor and active goodness, solidifying the personal and relational aspect of God's character.
Verse Breakdown
"Unto thee, O my strength, will I sing:"
This opening clause establishes an intimate, direct, and personal address to God, identifying Him as the singular source of David's strength and acknowledging his utter dependence. The phrase "will I sing" (a future tense, volitional expression) signifies a determined act of worship and praise. Despite the immediate and severe peril, David resolves to offer adoration to God, demonstrating a faith that transcends his present circumstances and actively chooses praise over despair. This is a proactive declaration of trust and gratitude, a commitment to worship regardless of the outcome.
"for God [is] my defence,"
This phrase provides the foundational reason for David's unwavering resolve to sing. God is not merely a defense but his personal, impregnable stronghold and refuge. The Hebrew term misgâb (defence) evokes the image of a high, inaccessible place of safety, reinforcing the idea that God lifts and protects His people from the reach of their enemies. This is a powerful statement of absolute confidence in God's protective power, a firm belief that God acts as his personal fortress against all threats.
"[and] the God of my mercy."
This final clause deepens the theological foundation of David's praise. God is presented not only as powerful and protective but also as the very source and embodiment of chêçêd—His steadfast love and covenant faithfulness. This attribute assures David that God's actions towards him are rooted in enduring compassion, loyalty, and unmerited favor. It implies that any deliverance or blessing David experiences flows directly from God's active goodness and unwavering commitment, solidifying the deeply personal and relational aspect of God's character towards His servant.
Literary Devices
Psalms 59:17 employs several potent Literary Devices to convey its profound message of trust and praise. Apostrophe is prominently featured as David directly addresses God ("Unto thee, O my strength," "O God of my mercy"), creating an intimate and personal tone that draws the reader into his direct communion with the Divine. The verse also utilizes powerful Metaphor, portraying God as "my strength" and "my defence." These are not literal descriptions but vivid conceptual comparisons that evoke God's active role as a mighty source of power and an unassailable fortress, respectively. Furthermore, there is a strong element of Parallelism, specifically synthetic and perhaps a subtle form of synonymous parallelism, in the way God's attributes are listed: "my strength," "my defence," and "the God of my mercy." While not perfectly synonymous, these phrases collectively describe God's saving and sustaining character, reinforcing His multifaceted role in David's life and providing a cumulative declaration of His faithfulness. The repeated possessive pronoun "my" (e.g., "my strength," "my defence," "my mercy") emphasizes the deeply personal and relational nature of David's experience with God.
Theological and Thematic Connections
Psalms 59:17 serves as a profound theological anchor, affirming God's immutable character as the ultimate source of strength, protection, and steadfast love for His people. It highlights the biblical truth that God is not a distant, detached deity but an intimately involved deliverer who actively intervenes on behalf of those who trust Him. This verse resonates deeply with the broader biblical narrative of God's covenant faithfulness, demonstrating that His chesed (steadfast love/mercy) is the bedrock of His relationship with humanity, especially in times of distress. David's resolute choice to sing, even in the face of death, underscores the theological principle that worship is not contingent upon favorable circumstances but is a proper and defiant response to God's inherent worthiness and His unchanging nature. It teaches us that true security is found not in human might or worldly defenses, but solely in the divine fortress of God's presence and power, a truth that echoes throughout salvation history.
Reflection and Application
Psalms 59:17 offers timeless encouragement and a powerful model for believers navigating their own seasons of trial and adversity. David's declaration reminds us that in moments of weakness, fear, or overwhelming opposition, our true strength and security are found not within ourselves or external circumstances, but solely in God. This verse calls us to shift our gaze from the magnitude of our problems to the infinitude of God's power and compassion. It challenges us to cultivate a spirit of worship that transcends our immediate feelings, choosing to sing praises to God for who He is—our unwavering strength, impenetrable defense, and the source of unfailing mercy—even before our prayers are fully answered. Such worship is an act of defiant faith, transforming our perspective and anchoring our hope in the unshakeable character of God. It encourages us to lean into His chesed, trusting that His steadfast love will always prevail, providing grace, protection, and ultimate deliverance in His perfect timing and according to His sovereign will.
Questions for Reflection
FAQ
Why does David resolve to "sing" when he is in such distress?
David's resolve to "sing" in Psalms 59:17, despite being hunted by Saul, is a profound expression of faith that transcends immediate circumstances. It signifies a conscious choice to worship God for His immutable character and inherent worthiness rather than for present comfort or immediate deliverance. This act of singing is not a denial of his pain or the reality of his peril, but a defiant declaration of trust in God's ultimate power and faithfulness. It is an anticipation of victory, a spiritual discipline that shifts his focus from his overwhelming problems to God's unwavering sovereignty. By singing, David affirms that God is worthy of praise regardless of the immediate outcome, strengthening his spirit and demonstrating his unwavering reliance on God as his strength and defense, even before the physical threat is removed.
What is the significance of God being called "the God of my mercy"?
The phrase "the God of my mercy" (Hebrew: chêçêd) is deeply significant because it highlights God's steadfast love, loyalty, and covenant faithfulness as the very foundation of His relationship with David. Chesed is not merely a general attribute of compassion; it is an active, enduring, and unmerited commitment that God extends to His people within the framework of His covenant. For David, it means that God's actions towards him—His protection, strength, and ultimate deliverance—are rooted in an unwavering, personal, and profoundly loving commitment. Even when David is in extreme peril or feels undeserving, God's chesed ensures His continued care, provision, and faithfulness. This attribute assures David that God's goodness is constant and reliable, providing hope and security even in the face of mortal danger, as seen throughout the Psalms (e.g., Psalms 103:8).
Christ-Centered Fulfillment
Psalms 59:17, with its declaration of God as strength, defense, and the God of mercy, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the embodiment of God's strength, through whom believers are empowered to overcome all things, for "I can do all things through Christ who strengthens me" (Philippians 4:13). Christ is our supreme defense, not merely against earthly enemies, but against the spiritual forces of darkness, the condemnation of sin, and the sting of death. His atoning sacrifice on the cross and His victorious resurrection serve as the ultimate stronghold and refuge for all who believe, providing an eternal security that far surpasses any earthly fortress or human protection (Hebrews 6:18-19). Most significantly, Jesus is the living manifestation of "the God of my mercy." In Him, God's chêçêd—His steadfast love and covenant faithfulness—is fully revealed and poured out upon humanity, demonstrating His love for us "while we were still sinners" (Romans 5:8). Through Christ, we receive not only mercy but also abundant grace to help us in our time of need, enabling us to "draw near with confidence to the throne of grace" (Hebrews 4:16). Thus, David's ancient song of trust becomes a prophetic echo, pointing to the Lamb of God who is our strength, our eternal defense, and the living, boundless expression of God's unfailing mercy.