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Commentary on Psalms 59 verses 1–7
The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story Sa1 19:11. It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses,
I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated (Psa 59:1, Psa 59:2): "Deliver me from my enemies, O my God! thou art God, and cast deliver me, my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays (Psa 59:4), "Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying, Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life.
II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here.
1.He pleads the bad character of his enemies. They are workers of iniquity, and therefore not only his enemies, but God's enemies; they are bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man."
2.He pleads their malice against him, and the imminent danger he was in from them, Psa 59:3. "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic: They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually gathered together against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them (Psa 59:4): They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him (Psa 59:6): "They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs (Psa 22:16), ran him down with noise; for else they could not have taken him, at least no on the feast-day, for there would have been an uproar among the people. They belch out with their mouth the malice that boils in their hearts, Psa 59:7. Swords are in their lips; that is, reproaches that would my heart with grief (Psa 42:10), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips.
3.He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors;. what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them (Psa 59:3): "Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again (Psa 59:4), without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time.
4.He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God: For who, say they, doth hear? Psa 59:7. Not God himself, Psa 10:11; Psa 94:7. Note, It is not strange if those regard not what they say who have made themselves believe the God regards not what they say.
III. He refers himself and his cause to the just judgment of God, Psa 59:5. "The Lord, the Judge, be Judge between me and my persecutors." In this appeal to God he has an eye to him as the Lord of hosts, that has power to execute judgment, having all creatures, even hosts of angels, at his command; he views him also as the God of Israel, to whom he was, in a peculiar manner, King and Judge, not doubting that he would appear on the behalf of those that were upright, that were Israelites indeed. When Saul's hosts persecuted him, he had recourse to God as the Lord of all hosts; when those maligned him who in spirit were strangers to the commonwealth of Israel he had recourse to God as the God of Israel. He desires (that is, he is very sure) that God will awake to visit all the nations, will make an early and exact enquiry into the controversies and quarrels that are among the children of men; there will be a day of visitation (Isa 10:3), and to that day David refers himself, with this solemn appeal, Be not merciful to any wicked transgressors. Selah - Mark that. 1. If David had been conscious to himself that he was a wicked transgressor, he would not have expected to find mercy; but, as to his enemies, he would say he was no transgressor at all (Psa 59:3, Psa 59:4): "Not for my transgression, and therefore thou wilt appear for me." As to God, he could say he was no wicked transgressor; for, though he had transgressed, he was a penitent transgressor, and did not obstinately persist in what he had done amiss. 2. He knew his enemies were wicked transgressors, wilful, malicious, and hardened in their transgressions both against God and man, and therefore he sues for justice against them, judgment without mercy. Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.
"Deliver me from men working iniquity, and from men of bloods, save Thou me" [Psalm 59:2]. They indeed were men of bloods, who slew the Just One, in whom no guilt they found: they were men of bloods, because when the foreigner washed his hands, and would have let go Christ, they cried, "Crucify, Crucify:" [Matthew 27:23] they were men of bloods, on whom when there was being charged the crime of the blood of Christ, they made answer, giving it to their posterity to drink, "His blood be upon us and upon our sons." [Matthew 27:25] But neither against His Body did men of bloods cease to rise up; for even after the Resurrection and Ascension of Christ, the Church suffered persecutions, and she indeed first that grew out of the Jewish people, of which also our Apostles were. There at first Stephen was stoned, [Acts 7:58] and received that of which he had his name. For Stephanus does signify a crown. Lowly stoned but highly crowned. Secondly, among the Gentiles rose up kingdoms of Gentiles, before that in them was fulfilled that which had been foretold, "There shall adore Him all the kings of the earth, all nations shall serve Him:" and there roared the fierceness of that kingdom against the witnesses of Christ: there was shed largely and frequently the blood of Martyrs: wherewith when it had been shed, being as it were sown, the field of the Church more productively put forth, and filled the whole world as we now behold. From these therefore, men of bloods, is delivered Christ, not only Head, but also Body. From men of bloods is delivered Christ, both from them that have been, and from them that are, and from them that are to be; there is delivered Christ, both He that has gone before, and He that is, and He that is to come. For Christ is the whole Body of Christ; and whatsoever good Christians that now are, and that have been before us, and that after us are to be, are an whole Christ, who is delivered from men of bloods; nor is this voice void, "And from men of bloods save Thou me."
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SUMMARY
Psalm 59:2 encapsulates the desperate and urgent prayer of King David, who, facing imminent danger from relentless adversaries, cries out to God for divine intervention. He implores the Lord to "deliver" him from those who actively plot and execute wickedness, described as "workers of iniquity," and to "save" him from individuals characterized by their violent and murderous intent, the "bloody men." This verse powerfully articulates David's profound trust in God as his ultimate refuge and sole protector against treacherous opposition and life-threatening persecution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 59:2 powerfully utilizes several literary devices to convey David's desperate plea and the nature of his adversaries. The most prominent is parallelism, specifically synonymous parallelism, where the two clauses—"Deliver me from the workers of iniquity" and "and save me from bloody men"—express similar ideas using different but reinforcing language. This repetition serves to intensify the urgency of David's appeal and emphasizes the comprehensive nature of the threat he faces, encompassing both insidious plotting and overt violence. Vivid imagery is also employed in the descriptions "workers of iniquity" and "bloody men," which are not abstract terms but conjure concrete, unsettling pictures of malicious schemers and violent assailants, making the danger palpable and immediate. The phrase "bloody men" itself functions as a powerful metonymy or idiom, where "blood" stands in for or signifies their character and actions, representing their murderous intent and propensity for violence. This combination of devices creates a compelling and emotionally charged cry for divine intervention, drawing the reader into the psalmist's perilous situation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's character as the ultimate Deliverer and Protector of His people. It affirms the theological truth that God is not indifferent to the suffering of the righteous at the hands of the wicked, but actively intervenes on behalf of those who trust in Him. David's plea is an act of profound faith, recognizing God's sovereignty over human affairs and His unwavering commitment to justice. The "workers of iniquity" and "bloody men" represent the forces of evil that consistently oppose God's kingdom and His chosen servants throughout history. The psalm's cry for deliverance is therefore not merely a personal petition but a theological statement about God's active role in preserving His purposes and vindicating the innocent. It foreshadows the ongoing spiritual battle between light and darkness, and God's ultimate triumph over all forms of wickedness, assuring believers of His protective hand in their own struggles.
REFLECTION AND APPLICATION
While David's specific peril involved literal assassins and a king seeking his life, the principles of Psalm 59:2 resonate deeply with believers today. We may not face physical threats from "bloody men" in the same way, but we contend with various forms of "iniquity"—spiritual attacks, deceptive ideologies, unjust systems, and individuals whose actions are driven by malice and opposition to God's truth. This verse calls us to cultivate a similar posture of absolute reliance on God when confronted with overwhelming challenges or spiritual warfare. It reminds us that our ultimate safety and victory do not depend on our own strength or cunning, but on God's unfailing power to deliver. Just as David laid bare his vulnerability and trust before God, we are encouraged to bring our fears, anxieties, and petitions for protection directly to our sovereign Lord, knowing He hears and acts on behalf of His children. Our deliverance may come in unexpected ways, but it is always rooted in His faithfulness.
Questions for Reflection
FAQ
What is the significance of the specific terms "workers of iniquity" and "bloody men"?
Answer: These terms are not generic but highly descriptive. "Workers of iniquity" (Hebrew: po'aley 'awen) denotes those who actively plot and execute evil, whose very "work" or occupation is mischief, harm, and moral perversity. It points to a deliberate, intentional engagement with wickedness, often involving deceptive schemes. "Bloody men" (Hebrew: 'ishey damim) is a vivid idiom meaning "men of blood," emphasizing that their character is marked by violence and murderous intent. Together, they describe a comprehensive threat: the insidious planning of evil and the brutal execution of violence. David is asking God to deliver him from both the hidden schemes and the overt aggression of his enemies, highlighting the extreme and multifaceted danger he faced from individuals whose nature was fundamentally opposed to righteousness and life. This dual description underscores the depth of his peril and the totality of the deliverance he seeks from God.
How does this psalm relate to the broader theme of divine justice?
Answer: Psalm 59:2, and indeed the entire psalm, is a powerful cry for divine justice. David is not seeking personal vengeance but rather God's righteous intervention against those who unjustly seek his life. The psalm appeals to God's character as a righteous judge who sees the wickedness of humanity and will ultimately bring it to an end. It anticipates the day when God will "consume them in wrath, consume them, that they may not be" Psalm 59:13. This plea for deliverance is rooted in the conviction that God will uphold justice, protecting the innocent and punishing the wicked, thereby demonstrating His holiness and power to the nations. The psalmist's confidence in God's justice is a recurring theme in the Psalms, as seen in passages like Psalm 9:8, where God is depicted as judging the world in righteousness and equity.
CHRIST-CENTERED FULFILLMENT
Psalm 59:2, with David's desperate plea for deliverance from "workers of iniquity" and "bloody men," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Like David, Jesus was relentlessly pursued by those who actively plotted His demise—the religious leaders who were "workers of iniquity" in their schemes, false accusations, and unjust judgments (e.g., Matthew 26:59-60). He was ultimately delivered into the hands of "bloody men"—the Roman soldiers and the mob who cried for His crucifixion, shedding His innocent blood (e.g., Matthew 27:24-25). Yet, unlike David, Jesus did not pray for immediate escape from death, but willingly offered Himself as the Lamb of God who takes away the sin of the world, taking upon Himself the iniquity of us all. His ultimate "deliverance" was not from death, but through death, triumphing over sin and death itself through His resurrection (e.g., Romans 6:9-10). He is the true Deliverer, who by His sacrifice, saves His people from the ultimate "workers of iniquity"—Satan and his spiritual forces—and from the spiritual "bloody men" of sin and death, offering eternal salvation and true freedom to all who believe (e.g., Hebrews 2:14-15). Jesus' victory ensures that those who are in Him are eternally delivered from the power of darkness and transferred into His glorious kingdom (e.g., Colossians 1:13-14).