Psalms 59:5

KJV

Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.

KJV (with Strong's)

Thou therefore, O LORD {H3068} God {H430} of hosts {H6635}, the God {H430} of Israel {H3478}, awake {H6974}{H8685)} to visit {H6485}{H8800)} all the heathen {H1471}: be not merciful {H2603}{H8799)} to any wicked {H205} transgressors {H898}{H8802)}. Selah {H5542}.

Complete Jewish Bible

You, ADONAI Elohei-Tzva'ot, God of Isra'el, arouse yourself to punish all the nations; spare none of those wicked traitors. (Selah)

Berean Standard Bible

O LORD God of Hosts, the God of Israel, rouse Yourself to punish all the nations; show no mercy to the wicked traitors. Selah

American Standard Version

Even thou, O Jehovah God of hosts, the God of Israel, Arise to visit all the nations: Be not merciful to any wicked transgressors. [Selah

Commentary

### SUMMARY
Psalms 59:5 presents a fervent and urgent petition from David, likely composed during a period of intense peril as King Saul sought his life. In this verse, David appeals to God using profound covenantal and martial titles—"O LORD God of hosts, the God of Israel"—imploring Him to "awake" and decisively intervene. The plea is for God to execute judgment upon "all the heathen" and "wicked transgressors," requesting a withholding of mercy for those characterized by treachery and iniquity. This powerful imprecation reflects a deep longing for divine justice and the visible vindication of God's righteousness in the face of profound injustice and ungodliness.

### CONTEXT
* **Literary Context:** Psalm 59 is categorized as a "Michtam of David," a term that often denotes a psalm of deep personal distress and urgent prayer for deliverance, suggesting an "indelible" or "golden" inscription due to its profound significance. The psalm's superscription explicitly connects it to the historical narrative in [1 Samuel 19:11](/1-samuel/19-11 "1 Samuel 19:11 - Saul sends men to kill David"), detailing King Saul's attempt to assassinate David by sending agents to watch his house. This immediate backdrop highlights David's precarious situation: he is surrounded by enemies, feels unjustly persecuted, and vividly describes his adversaries as "bloodthirsty men" in [Psalm 59:2](/psalms/59-2 "Psalm 59:2 - David's enemies seek his life"). The psalm is a raw, desperate cry for God's intervention, not merely for personal safety, but for the upholding of divine justice against those who defy God and persecute His chosen servant. It firmly belongs to the genre of imprecatory psalms, where the psalmist calls upon God to execute judgment on the wicked, a theme that resonates throughout the Psalter as a testament to God's ultimate sovereignty and unwavering justice. The inclusion of "Selah" at the end of [Psalm 59:5](/psalms/59-5 "Psalm 59:5 - David's passionate plea for judgment") serves as a musical or meditative pause, inviting profound reflection on the gravity and intensity of the preceding petition.
* **Historical & Cultural Context:** The historical setting for Psalm 59 is the relentless, paranoid pursuit of David by King Saul, as extensively documented in the books of Samuel. This was a period of extreme personal danger for David, whose life was constantly under threat from the very king he had served faithfully. Culturally, the divine titles invoked by David—"LORD God of hosts" (Hebrew: *Yahweh Sabaoth*) and "the God of Israel"—carried immense significance. *Yahweh Sabaoth* invoked God as the supreme commander of all heavenly and earthly armies, portraying Him as a divine warrior who actively fights for His people. This concept is deeply embedded in Israel's history, from the miraculous deliverance at the Exodus to the conquest of Canaan. "The God of Israel" underscored God's unique covenant relationship with His chosen nation, a relationship initiated with Abraham and consistently reaffirmed throughout their history, as powerfully seen in [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God identifies Himself to Moses"). The term "heathen" (*goyim*) traditionally referred to gentile nations, often perceived as hostile to Israel and God's divine plan. However, in this context, it expands to encompass any wicked, ungodly adversaries, whether foreign or domestic, who oppose God's righteous order. David's plea for judgment reflects the ancient Near Eastern understanding of divine justice, where deities were expected to intervene on behalf of the righteous and punish the wicked, thereby maintaining cosmic order and societal stability.
* **Key Themes:** This verse powerfully articulates several foundational themes central to the Psalter and the broader biblical narrative. Firstly, it profoundly underscores **Divine Authority and Power**. David addresses God with awe-inspiring titles: "O LORD God of hosts, the God of Israel." These appellations emphasize God's supreme authority over all creation and His unwavering faithfulness to His covenant people, highlighting His omnipotence and His active involvement in human affairs. Secondly, the verse is a fervent **Plea for Divine Intervention**. The anthropomorphic cry "awake to visit all the heathen" is not a literal suggestion that God is slumbering, but rather a passionate, urgent request for Him to act decisively and visibly against those who oppose His will or persecute His people. It reflects the psalmist's deep desire for God to manifest His power and judgment in a tangible way. Thirdly, the stark request "be not merciful to any wicked transgressors" reveals a **Demand for Justice, Not Mercy**. This is not a call for personal revenge but a profound longing for cosmic justice, where God's holiness is vindicated and deliberate, persistent evil is punished. The Hebrew term for "wicked transgressors" (*bogdey aven*) implies individuals who are treacherous, deceitful, and deeply iniquitous, highlighting the severity of their offenses against God and His righteous order. Finally, despite the desperate circumstances, David's prayer demonstrates his unwavering **Trust in God's Sovereignty**, confident that God is ultimately in control and will intervene on behalf of the righteous. This trust is foundational to David's ability to cry out honestly to God in his distress, knowing that God hears and will act according to His perfect timing and righteous character, a theme beautifully echoed in [Psalm 37:13](/psalms/37-13 "Psalm 37:13 - The Lord laughs at the wicked, for he knows their day is coming").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **LORD God of hosts (Hebrew, _Yᵉhôvâh ʼĕlôhîym tsâbâʼ_):** This composite divine title is profoundly significant. "Yᵉhôvâh" (H3068) is the personal, covenantal name of God, revealing His self-existence and faithfulness. "ʼĕlôhîym" (H430) is the plural form of God, often used to denote the supreme God, emphasizing His majesty and power. "Tsâbâʼ" (H6635) means "a mass of persons... especially reg. organized for war (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)." Thus, "LORD God of hosts" portrays God as the sovereign commander of all spiritual and material forces, the invincible warrior who fights for His people and executes His will throughout creation. David's use of this title underscores God's omnipotence and His ability to deliver, even when human resources fail.
* **heathen (Hebrew, _gôwy_):** The word "gôwy" (H1471) literally means "a foreign nation; hence, a Gentile." While it can refer to nations in general, in this context, it carries a strong negative connotation, referring to those nations or individuals who are hostile to God and His covenant people. It encompasses the ungodly, the idolaters, and those who stand in opposition to divine truth and righteousness. David's plea is for God to visit judgment upon these adversaries, who are not merely personal enemies but enemies of God's established order.
* **wicked transgressors (Hebrew, _bâgad ʼâven_):** This phrase is particularly potent. "Bâgad" (H898) is a primitive root meaning "to cover (with a garment); figuratively, to act covertly; by implication, to pillage; deal deceitfully (treacherously, unfaithfully), offend, transgress(-or)." "ʼâven" (H205) means "nothingness; also trouble. vanity, wickedness; specifically an idol." Together, "wicked transgressors" describes individuals who are not merely mistaken but are actively, deliberately, and deceitfully engaged in profound evil and rebellion against God's law and covenant. David is asking for no mercy for those whose treachery and iniquity are persistent and ingrained.

#### Verse Breakdown
* **"Thou therefore, O LORD God of hosts, the God of Israel":** David initiates his plea with a direct and emphatic address, invoking God's most powerful and covenantal names. The phrase "Thou therefore" links this urgent petition to the dire circumstances previously described in the psalm, indicating that David's plea is a logical consequence of his distress. By calling upon "LORD God of hosts," David acknowledges God's supreme power and His role as the divine warrior and commander of all creation. Adding "the God of Israel" grounds the appeal in God's specific covenant faithfulness to His chosen people, reminding God of His unwavering commitment to protect and vindicate them. This comprehensive invocation sets the theological foundation for a plea rooted in God's character and promises, not merely David's personal distress.
* **"awake to visit all the heathen":** This is an anthropomorphic expression, portraying God as if He were roused from slumber to act decisively. It is not a literal description of God being unaware or inactive, but rather a passionate, urgent cry for God to cease His apparent inaction and manifest His power. The verb "visit" (Hebrew: *pâqad*, H6485) in this context carries the strong connotation of visiting for judgment or punishment, not merely inspection or benevolence. David desires God to actively intervene and execute judgment upon all those who oppose Him, encompassing both foreign nations and wicked individuals within Israel who, by their hostility to God's ways, act like the *goyim*.
* **"be not merciful to any wicked transgressors. Selah.":** This is arguably the most challenging and stark part of the verse. David asks God to withhold His characteristic mercy from those identified as "wicked transgressors"—individuals characterized by deep treachery and ingrained iniquity. This is a plea for retributive justice, not personal vengeance. It expresses a profound desire for God's holiness to be vindicated by the just punishment of persistent, deliberate evil. The "Selah" functions as a pause, inviting the reader to reflect deeply on the weighty nature of this imprecation and the profound tension between God's boundless mercy and His unwavering justice.

#### Literary Devices
The verse employs several powerful **literary devices**. **Anthropomorphism** is prominently evident in the plea "awake to visit," attributing human action (waking from sleep) to God to convey the psalmist's urgent desire for decisive divine intervention. This is not a literal description of God, but a vivid and relatable expression of David's longing for God to act visibly and powerfully. The entire verse functions as an **Imprecation**, a prayer calling for divine judgment or punishment upon enemies. This device is characteristic of many psalms of lament and serves to express the psalmist's profound distress, his righteous indignation against evil, and his trust in God as the ultimate arbiter of justice. The strategic use of multiple divine **Appellations** or invocations ("O LORD God of hosts, the God of Israel") serves to underscore God's majesty, omnipotence, and covenant faithfulness, building a robust theological foundation for the subsequent plea. While not explicit **Parallelism**, there is a powerful implicit **Contrast** drawn between God's general character of mercy and the specific request to withhold it from "wicked transgressors," highlighting the severity of their actions and the psalmist's fervent desire for absolute justice in this particular situation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:5 deeply engages with the biblical tension between God's attributes of mercy and justice. While God is abundantly merciful, slow to anger, and rich in steadfast love, His holiness and righteousness demand that sin and treachery cannot go unpunished indefinitely. David's plea is not a model for personal vengeance, which the New Testament explicitly forbids for believers, but rather a profound theological cry for God to uphold His own character and cosmic order. It reflects a deep and abiding trust that God sees injustice, hears the cries of the oppressed, and will ultimately act as the righteous judge of all the earth. The psalmist understands that true peace and security for God's people can only come when divine justice is fully established and persistent evil is decisively dealt with. This verse, therefore, serves as a powerful reminder of God's active sovereignty over all nations and His unwavering commitment to justice, even when His intervention seems delayed from a human perspective, reinforcing the truth that God's character is perfectly balanced in both love and judgment.

* [Psalm 7:11](/psalms/7-11 "Psalm 7:11 - God is a righteous judge")
* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance belongs to the LORD")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Do not avenge yourselves, but leave it to the wrath of God")

### REFLECTION AND APPLICATION
In our own times of profound distress, whether stemming from personal betrayal, systemic injustice, or the pervasive presence of evil in the world, Psalms 59:5 offers a profound template for honest and fervent prayer. It reminds us that we are permitted, even encouraged, to bring our raw emotions, our deep pain, and our longing for justice directly before God, trusting that He is indeed the "LORD God of hosts" who sees, knows, and will act. While the New Testament calls believers to pray for their enemies and to leave vengeance to God, this psalm affirms that God is not indifferent to suffering or injustice. It encourages us to cultivate a robust faith in God's ultimate sovereignty and His unwavering commitment to righteousness. Our prayers for justice, therefore, should align with God's perfect character and His ultimate plan for the vindication of His holy name and the establishment of His righteous kingdom, rather than being fueled by personal animosity or a desire for retribution. It calls us to trust that God's timing and methods of justice are perfect, even when they differ from our immediate desires or understanding.

#### Questions for Reflection
* **How does David's invocation of God's majestic titles ("LORD God of hosts, the God of Israel") strengthen his plea, and how can acknowledging God's attributes strengthen our own prayers in times of distress?**
* **What does it mean for God to "awake to visit" in our contemporary understanding of divine action, and how does this anthropomorphism deepen our sense of God's active involvement?**
* **How do we reconcile the psalmist's plea for no mercy for "wicked transgressors" with the New Testament command to love our enemies and pray for those who persecute us?**
* **In what specific situations do you find yourself longing most intensely for God's justice, and how can this psalm guide your prayer in those moments without succumbing to personal vengeance?**
* **How does the "Selah" at the end of the verse encourage deeper, prayerful reflection on the profound tension between God's justice and His mercy?**

### FAQ

**Is it okay for Christians to pray imprecatory prayers like this?**

Answer: While Psalms 59:5 is a genuine and impassioned expression of David's prayer in a specific historical context of persecution, the New Testament introduces a new dynamic for believers. The imprecatory psalms, including this verse, reflect a righteous zeal for God's justice and a profound longing for His kingdom to come, where all evil is vanquished. They are not models for personal vengeance, which is explicitly forbidden for Christians (e.g., [Romans 12:19](/romans/12-19 "Romans 12:19 - Leave room for God's wrath")). Instead, Christians are called to love their enemies ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love your enemies")) and pray for those who persecute them. However, these psalms still serve a vital purpose: they affirm God's character as a just judge who will ultimately deal with all wickedness, and they give voice to the righteous indignation against evil that is inherent in God's own holy nature. For believers, the longing for ultimate justice is fulfilled in Christ's return and final judgment, rather than in personal retribution in the present age.

**What does "Selah" mean?**

Answer: "Selah" is a Hebrew word found frequently in the Psalms and Habakkuk, appearing 71 times in the Psalms and 3 times in Habakkuk. Its precise meaning is debated among scholars, but the most common interpretations suggest it is either a musical direction, indicating a pause, an instrumental interlude, or a change in musical accompaniment, or a liturgical instruction, signaling a moment for the congregation to pause and reflect deeply on the preceding words. In [Psalms 59:5](/psalms/59-5 "Psalms 59:5 - David's plea for judgment"), "Selah" invites a moment of solemn contemplation on David's intense plea for divine judgment, emphasizing the gravity and theological weight of the statement.

**How does this verse relate to God's mercy?**

Answer: This verse presents a stark contrast to God's general attribute of mercy, as David explicitly asks God to "be not merciful to any wicked transgressors." This does not negate God's mercy, but rather highlights the specific context of persistent, unrepentant wickedness and treachery. God's mercy is abundant and freely offered to those who repent and turn to Him ([Lamentations 3:22-23](/lamentations/3-22-23 "Lamentations 3:22-23 - The steadfast love of the LORD never ceases")). However, His justice also demands that deliberate evil be confronted and judged. The psalmist's plea underscores that while God is merciful, He is not indifferent to sin, and there comes a point where His justice must prevail over unrepentant wickedness. This tension between mercy and justice is a profound theme throughout the Bible, ultimately resolved in the cross of Christ, where God's mercy is extended through the satisfaction of His justice, allowing Him to be both just and the justifier of those who believe ([Romans 3:26](/romans/3-26 "Romans 3:26 - God is just and the justifier")).

### CHRIST-CENTERED FULFILLMENT
Psalms 59:5, with its fervent plea for God to "awake to visit all the heathen" and withhold mercy from "wicked transgressors," finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. David's experience of being unjustly pursued by "bloodthirsty men" ([Psalm 59:2](/psalms/59-2 "Psalm 59:2 - David's enemies seek his life")) powerfully foreshadows the ultimate persecution and betrayal faced by the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus Christ. He was the innocent one, targeted by "wicked transgressors" who plotted His death ([Matthew 26:3-4](/matthew/26-3-4 "Matthew 26:3-4 - The chief priests plot to kill Jesus")). Yet, unlike David, who prayed for judgment on his enemies, Jesus exemplified divine love by praying for His persecutors: "[Father, forgive them, for they know not what they do](/luke/23-34 "Luke 23:34 - Jesus' prayer for His persecutors")" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' prayer for His persecutors")). This demonstrates the profound shift from Old Covenant imprecation, rooted in a longing for divine justice on earth, to New Covenant grace, where God's mercy is extended even to the most wicked through Christ's atoning sacrifice. Nevertheless, the longing for God to "awake" and judge the "heathen" and "wicked transgressors" is not abandoned but is ultimately fulfilled in Christ's second coming. When Christ returns, He will indeed "visit" the nations, not merely to inspect, but to execute righteous judgment upon all who have rejected Him and persistently engaged in wickedness ([Matthew 25:31-32](/matthew/25-31-32 "Matthew 25:31-32 - The Son of Man will judge the nations"); [Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - Christ's triumphant return and judgment")). The "no mercy" aspect for the unrepentant finds its grim reality in the final judgment, where those who refuse God's gracious offer of salvation through Christ will face His just wrath ([John 3:36](/john/3-36 "John 3:36 - Whoever does not obey the Son will not see life, but the wrath of God remains on him")). Thus, Psalms 59:5 points forward to the ultimate vindication of God's justice and the establishment of His righteous kingdom through Christ's sovereign rule, where every knee will bow and every tongue confess that Jesus Christ is Lord ([Philippians 2:10-11](/philippians/2-10-11 "Philippians 2:10-11 - Every knee will bow to Jesus")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 9:15

The heathen are sunk down in the pit [that] they made: in the net which they hid is their own foot taken.

Psalms 84:8

¶ O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

Psalms 55:15

Let death seize upon them, [and] let them go down quick into hell: for wickedness [is] in their dwellings, [and] among them.

Genesis 33:20

And he erected there an altar, and called it Elelohe-Israel.

Psalms 54:3

For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.

Isaiah 27:11

When the boughs thereof are withered, they shall be broken off: the women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.

James 2:13

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.