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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.
What next? "Neither iniquity is mine, nor sin mine, O Lord" [Psalm 59:4]. There have rushed on indeed strong men on their own righteousness relying, they have rushed on, but sin in me they have not found. For truly those strong men, that is, as it were righteous men, on what account would they be able to persecute Christ, unless it were as if a sinner? But, however, let them look to it how strong they be, in the raging of fever not in the vigour of soundness: let them look to it how strong they be, and how as though just against an unrighteous man they have raged. But, however, "neither iniquity is mine, nor sin mine, O Lord. Without iniquity I did run, and I was guided." Those strong men therefore could not follow me running: therefore a sinner they have deemed me, because my steps they have not seen.
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SUMMARY
Psalms 59:4 is a fervent and urgent plea from David, likely composed during a period of intense and unprovoked persecution by King Saul's agents. The verse vividly portrays the relentless, almost predatory eagerness and hostile intent of his enemies, who pursue him despite his absolute innocence of any wrongdoing. David's desperate cry for God to "awake" and visibly intervene underscores his profound sense of injustice and his unwavering conviction that divine intervention is his sole hope for deliverance and ultimate vindication. It stands as a powerful testament to David's trust in God's active justice in the face of malicious and undeserved hostility.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:4 masterfully employs several potent literary devices to convey David's profound distress and urgent plea. Anthropomorphism is prominently featured in the imperative "awake to help me," where God is described as if He could be roused from literal slumber or a state of inaction. This vivid imagery powerfully underscores the psalmist's desperate urgency and his fervent desire for God to visibly manifest His power and intervene decisively. Antithesis is evident in the stark contrast presented between David's asserted innocence ("without my fault") and the aggressive, unprovoked, and premeditated hostility of his enemies ("They run and prepare themselves"). This highlights the profound injustice and moral imbalance of his precarious situation. Furthermore, the combined verbs "run and prepare themselves" could be seen as a form of Hyperbole, emphasizing the extreme, overwhelming, and zealous nature of the enemies' pursuit, making their threat feel larger than life and intensifying David's desperate need for immediate divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:4 resonates deeply with the biblical understanding of divine justice and the universal experience of the righteous sufferer. It profoundly underscores the truth that God is neither indifferent nor passive to the plight of the innocent who are unjustly persecuted. David's impassioned cry for God to "awake" is a testament to his unwavering faith that God is an active, sovereign defender who perceives all injustice and will ultimately intervene. This verse serves as a powerful reminder that while human justice may frequently fail or be corrupted, God's justice is perfect, unwavering, and inevitable. It reinforces the profound theological theme that suffering, even when unmerited, can lead to a deeper, more profound reliance on God's omnipotence and a clearer, more intimate understanding of His character as the ultimate vindicator and righteous judge.
REFLECTION AND APPLICATION
In a world where injustice often seems to prevail, and the innocent frequently suffer at the hands of the malicious, Psalms 59:4 offers a profound and enduring model for believers facing unmerited opposition. David's response is not one of despair, bitter retaliation, or self-pity, but an immediate, fervent turning to God, asserting his blamelessness and pleading for direct divine intervention. This teaches us the vital importance of bringing our burdens of injustice, our feelings of being wronged, and our desperate need for vindication directly to the Lord, trusting implicitly in His perfect sight and His unwavering commitment to righteousness. Even when God's response seems delayed, or His active presence feels distant, David's urgent "awake to help me" is a powerful reminder that our earnest prayers are indeed heard, and that God is actively engaged, though His timing and methods may often differ from our immediate expectations. Maintaining personal integrity "without fault" in the face of false accusation or unprovoked hostility becomes a profound source of spiritual strength, knowing that our ultimate vindication rests securely with the One who truly sees, judges righteously, and ultimately delivers.
Questions for Reflection
FAQ
What does it mean for God to "awake"? Is God literally sleeping or inactive?
Answer: The phrase "awake to help me" is a classic example of anthropomorphism, a literary device that attributes human characteristics or actions to God. It absolutely does not mean that God is literally sleeping, unaware, or inactive in any way. Instead, it is a passionate, urgent, and deeply emotional plea from David for God to visibly and powerfully intervene in his desperate circumstances. It expresses the psalmist's intense desire for God to rouse Himself from what appears to be a state of inaction or silence and to demonstrate His active presence, omnipotence, and righteous power on David's behalf. Similar urgent cries are found elsewhere in the Psalms, such as Psalms 7:6, where the psalmist implores God to "Arise!" It is a rhetorical device used to convey the profound depth of human need and the overwhelming urgency of the prayer for divine action.
Why is David's emphasis on "without my fault" so important in this verse?
Answer: David's emphatic assertion "without [my] fault" (בְּלִי־עָוֹן, b'li-ʻâvôn) is critically important because it establishes his innocence regarding the specific reasons for his enemies' relentless pursuit. In ancient Israelite culture, misfortune, suffering, or being hunted was often associated with personal sin or transgression, implying divine judgment. By declaring his blamelessness, David is not claiming sinless perfection in a general sense, but rather that he has given his enemies no legitimate cause, no "iniquity" or "rebellion," that would justly warrant their current attempts on his life. This plea strengthens his case before God, appealing directly to God's righteous character as the ultimate defender of the innocent and the one who judges justly. It highlights the unprovoked, malicious, and therefore profoundly unjust nature of the persecution, making God's intervention all the more necessary and righteous from a divine perspective.
CHRIST-CENTERED FULFILLMENT
Psalms 59:4, with its poignant cry of unjust persecution and David's assertion of being hunted "without fault," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David, though innocent of the specific charges against him, was still a fallen human being, a sinner in need of grace. Yet, his experience as one relentlessly pursued "without fault" serves as a powerful foreshadowing of the perfect, absolute innocence of Jesus, the true and ultimate Son of David. Jesus was the only one who could truly claim to be "without fault," "without blemish," or "without transgression" (1 Peter 2:22). He was the perfectly righteous Lamb of God who takes away the sin of the world, yet He was relentlessly pursued, falsely accused, maliciously slandered, and ultimately crucified by those who "ran and prepared themselves" against Him (Isaiah 53:7). David's desperate plea for God to "awake to help me, and behold" echoes the profound cries of Christ on the cross, who, in His ultimate act of trust, commended His spirit to the Father who judges justly (Luke 23:46). In Christ's glorious resurrection and triumphant ascension, God indeed "awoke" and powerfully vindicated His perfectly righteous Son, demonstrating His ultimate sovereignty and power over all hostile forces, securing eternal deliverance and salvation not just for one man, but for all who place their faith in Him (Romans 1:4).