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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.
"For behold they have hunted my soul....There have rushed upon me strong men" [Psalm 59:3]. We must not however pass on from these strong men: diligently we must trace who are the strong men rising up. Strong men, upon whom but upon weak men, upon powerless men, upon men not strong? And praised nevertheless are the weak men, and condemned are the strong men. If it would be perceived who are strong men, at first the devil himself the Lord has called a strong man: "No one," He says, "is able to go into the house of a strong man, and to carry off his vessels, unless first he shall have bound the strong man." [Matthew 12:29] He has bound therefore the strong man with the chains of His dominion: and his vessels He has carried off, and His own vessels has made them. For all unrighteous men were vessels of the devil....But there are among mankind certain strong men of a blameable and damnable strength, that are confident indeed, but on temporal felicity. That man does not seem to you to have been strong, of whom now from the Gospel [Luke 12:16] has been read: how his estate brought forth abundance of fruits, and he being troubled, hit upon the design of rebuilding, so that, having pulled down his old barns, he should construct new ones more capacious, and, these having been finished, should say to his soul, "You have many good things, soul, feast, be merry, be filled."...There are also other men strong, not because of riches, not because of the powers of the body, not because of any temporally pre-eminent power of station, but relying on their righteousness. This sort of strong men must be guarded against, feared, repulsed, not imitated: of men relying, I say, not on body, not on means, not on descent, not on honour; for all such things who would not see to be temporal, fleeting, falling, flying? But relying on their own righteousness...."Wherefore," say they, does your Master eat with publicans and sinners? [Matthew 9:11] O you strong men, to whom a Physician is not needful! This strength to soundness belongs not, but to insanity. For even than men frenzied nothing can be stronger, more mighty they are than whole men: but by how much greater their powers are, by so much nearer is their death. May God therefore turn away from our imitation these strong men....The same are therefore the strong men, that assailed Christ, commending their own justice. Hear ye these strong men: when certain men of Jerusalem were speaking, having been sent by them to take Christ, and not daring to take Him (because when he would, then was He taken, that truly was strong): Why therefore, say they, "could ye not take Him?" And they made answer, "No one of men did ever so speak as He." And these strong men, "Hath by any means any one of the Pharisees believed on Him, or any one of the Scribes, but this people knowing not the Law?" [John 7:45-49] They preferred themselves to the sick multitude, that was running to the Physician: whence but because they were themselves strong? And what is worse, by their strength, all the multitude also they brought over unto themselves, and slew the Physician of all....
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SUMMARY
Psalms 59:3 captures King David's desperate lament as he faces overwhelming and unprovoked hostility. He describes his powerful enemies as lying in wait for his very life, asserting emphatically before the LORD that their aggression is not a consequence of any personal transgression or sin on his part. This verse serves as a profound appeal for divine intervention and vindication, powerfully conveying the malicious and unjust nature of his persecution.
CONTEXT
Literary Context: Psalm 59 is categorized as a "Michtam of David," often signifying a psalm of deep personal distress, lament, and a fervent plea for deliverance. Its superscription, "When Saul sent, and they watched the house to kill him," immediately grounds the psalm in a specific, life-threatening historical event, setting it apart from more general expressions of sorrow. This psalm is part of a broader collection of Davidic psalms that frequently articulate the psalmist's suffering, his unwavering trust in God, and his longing for divine justice against his adversaries. It shares thematic and emotional parallels with other psalms of lament, such as Psalm 3 and Psalm 7, where David similarly presents his case before God amidst intense persecution. The verses immediately following Psalm 59:3 continue David's plea, vividly portraying his enemies as "bloodthirsty men" (verse 2) and "dogs" (verse 6), underscoring their relentless and savage pursuit.
Historical & Cultural Context: The superscription directly references the events detailed in 1 Samuel 19:11-17. King Saul, consumed by an evil spirit and intense jealousy, repeatedly sought to kill David, despite David's loyal service and divine anointing as the future king of Israel. This particular incident describes Saul dispatching messengers to surround David's house at night, with the explicit intention of killing him in the morning. David's wife, Michal, ingeniously aided his escape through a window, using a household idol and a goat hair pillow to deceive Saul's men. Within ancient Israelite culture, kings were divinely appointed to protect their people and uphold justice, making Saul's actions a profound betrayal of his royal duty and a grievous sin. David's direct appeal to the LORD for justice against his own king highlights the deep-seated belief in God as the ultimate sovereign and righteous judge, whose authority transcends even that of earthly rulers. The concepts of "sin" (chaṭṭâʼâh) and "transgression" (peshaʻ) were central to the covenant relationship, denoting a breach of fidelity or a deviation from God's revealed law. David's emphatic denial of these charges underscores the unprovoked and unjust nature of Saul's attack.
Key Themes: This verse significantly contributes to several overarching themes present within Psalm 59 and the broader Psalter. The theme of Unjust Persecution is paramount; David's forceful denial of "transgression" or "sin" establishes him as a victim of unprovoked malice, rather than someone suffering divine judgment for personal wrongdoing. This theme resonates throughout biblical narratives, particularly in the accounts of righteous individuals enduring suffering despite their faithfulness, thereby foreshadowing the ultimate suffering of Christ. Another crucial theme is Divine Vindication and Justice. By directly addressing "O LORD," David appeals to God as his ultimate defender and judge, trusting that God perceives the truth of his situation and will act righteously on his behalf. This underscores the profound conviction that God is sovereign over all human affairs and will ultimately bring about justice. Finally, the psalm highlights The Nature of the Enemy, depicting them as "mighty" and "lying in wait," which emphasizes their power, treachery, and murderous intent. This portrayal of formidable adversaries serves to magnify God's power as the only one capable of delivering David from such a dire threat, a theme consistently found in David's laments (e.g., Psalm 18).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:3 skillfully employs several potent literary devices to convey David's dire plight and fervent plea. Lament is the overarching genre, characterized by a direct address to God, a vivid description of suffering, a heartfelt complaint against enemies, and an earnest appeal for divine deliverance. Within this, the Direct Address to "O LORD" highlights David's personal and intimate relationship with God, underscoring his complete reliance on divine justice. The phrase "lie in wait for my soul" utilizes Metonymy, where "soul" stands for David's entire being or life, thereby emphasizing the existential nature of the threat. The description of the enemies as "mighty" and "gathered against me" creates a powerful sense of overwhelming force through Hyperbole or intense description, effectively emphasizing the stark disparity between David's vulnerability and his adversaries' power. Finally, the parallel structure of "not [for] my transgression, nor [for] my sin" is a form of Negative Parallelism, which emphatically denies two related but distinct categories of wrongdoing, thereby strengthening David's assertion of innocence and the unprovoked nature of the attack.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:3 profoundly articulates the experience of unjust suffering, a recurring and significant theme throughout biblical narrative and theology. David's fervent cry of innocence before the LORD is not a claim of perfect righteousness in an absolute sense, but rather an assertion that the specific persecution he endures is not a direct consequence or divine judgment for his actions. This raises critical questions about the nature of suffering in a fallen world and the unwavering character of divine justice. The psalm champions the belief that God is a righteous judge who sees all things, including the hidden motives of the wicked and the unmerited suffering of the innocent. It invites believers to bring their pleas for vindication directly to God, trusting in His ultimate sovereignty and His steadfast commitment to justice, even when human systems fail or are corrupted. This theological stance provides immense comfort and a robust framework for understanding trials that seem to lack explanation or justification, pointing to a God who is both witness to our pain and the ultimate deliverer.
REFLECTION AND APPLICATION
In a world frequently marked by injustice, false accusations, and unprovoked hostility, Psalms 59:3 offers a profound anchor for the soul. David's raw honesty in presenting his case to God, coupled with his unwavering trust in divine justice, provides a powerful and enduring model for believers. When we find ourselves facing situations where we are unfairly targeted, slandered, or persecuted without just cause, this verse serves as a potent reminder that our first and most vital recourse is to turn directly to the LORD. We are invited to lay bare our circumstances before Him, articulating our innocence where applicable, and entrusting our vindication to His perfect judgment. This does not imply a claim of absolute sinlessness in a general sense, but rather the confidence to assert that specific accusations or sufferings are indeed unmerited. Ultimately, David's example encourages us to find our refuge and strength in God, who sees beyond mere appearances, knows the truth of every heart, and acts as the ultimate deliverer for those who trust in Him, even when the odds seem insurmountable.
Questions for Reflection
FAQ
What does "lie in wait for my soul" mean in this context?
Answer: The phrase "lie in wait for my soul" (Hebrew: 'ârab l'napshi) signifies a deliberate, cunning, and often hidden plot to take David's life. The word "soul" (nephesh) here refers to David's entire being, his very existence. So, it means his enemies are actively and insidiously plotting to kill him, not just to harm or imprison him. This highlights the grave, existential threat he faces from powerful, malicious adversaries, emphasizing the treachery and murderous intent behind their actions.
Why does David emphasize his innocence ("not for my transgression, nor for my sin")?
Answer: David's emphasis on his innocence is crucial for his appeal to God. He is not claiming to be perfectly sinless in an absolute sense (as Psalm 14:3 and Romans 3:23 attest to humanity's fallen nature). Instead, he is asserting that the specific persecution he is enduring from King Saul and his men is unjustified by any particular transgression (peshaʻ, rebellion) or sin (chaṭṭâʼâh, missing the mark) on his part against them or against God that would warrant such a severe, life-threatening attack. He is presenting his case to God, seeking divine vindication based on the unprovoked nature of the aggression against him.
How does Psalm 59 relate to other psalms of lament or imprecation?
Answer: Psalm 59 is a classic example of a psalm of lament, characterized by the psalmist's complaint, plea for deliverance, and expression of trust in God amidst distress. It also contains strong elements of imprecation (curses against enemies) in later verses (e.g., Psalms 59:11-13), where David asks God to punish his adversaries. Like many laments, it typically moves from deep distress and a cry for help to an expression of confidence in God's eventual deliverance and praise (e.g., Psalms 59:16-17). It shares common themes with other psalms of David, such as Psalm 18 and Psalm 35, which also vividly describe the psalmist's struggles with enemies and his reliance on God for justice and salvation.
CHRIST-CENTERED FULFILLMENT
Psalms 59:3, with David's poignant cry of unjust persecution and emphatic assertion of innocence, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David, though relatively innocent of the specific charges brought by Saul, was still a fallen human being in need of God's grace. Jesus, however, was perfectly innocent, "without sin" (Hebrews 4:15), yet He endured the most egregious form of unjust persecution imaginable. Like David, who was hunted by a jealous king, Jesus was relentlessly pursued by the religious and political authorities who "lie in wait for [His] soul" (Matthew 26:4). The "mighty" of His day—the Sanhedrin and the Roman Empire—"gathered against" Him (Acts 4:27), condemning Him to death "not for [His] transgression, nor for [His] sin," but because of their deep-seated hatred for truth and light. Indeed, He was "led as a lamb to the slaughter" (Isaiah 53:7), bearing the sins of humanity though He Himself committed none (2 Corinthians 5:21). His crucifixion, the ultimate act of unmerited suffering, was paradoxically God's perfect plan for redemption. Through His innocent suffering, sacrificial death, and triumphant resurrection, Christ achieved the ultimate vindication, not just for Himself, but for all who trust in Him, offering them true deliverance from the power of sin and death (Romans 4:25). Thus, David's lament becomes a prophetic echo of the perfect Lamb of God, whose unmerited suffering secured eternal justice and salvation for all humanity.