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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.
"Without iniquity I did run, and was guided; rise up to meet me, and see." To God is said this. But why? If He meet not, is He unable to see? It is just as if you were walking in a road, and from afar by some one you could not be recognised, you would call to him and would say, Meet me, and see how I am walking; for when from afar you espy me, my steps you are not able to see. So also unless God were to meet, would He not see how without iniquity he was guided, and how without sin he was running? This interpretation indeed we can also accept, namely, "Rise up to meet me," as if "help me." But that which he has added, "and see," must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also has been said to Abraham, "Now I know that you fear God." [Genesis 22:12] God says, "Now I know:" whence, but because I have made you to know? For unknown to himself every one is before the questioning of temptation: just as of himself Peter [Matthew 26:35-69] in his confidence was ignorant, and by denying learned what kind of powers he had, in his very stumbling he perceived that it was falsely he had been confident: he wept, and in weeping he earned profitably to know what he was, and to be what he was not. Therefore Abraham when tried, became known to himself: and it was said by God, "Now I know," that is, now I have made you to know. In like manner as glad is the day because it makes men glad; and sad is bitterness because it makes sad one tasting thereof: so God's seeing is making to see. "Rise up, therefore," he says, "to meet me, and see" [Psalm 59:5]. What is, "and see"? And help me, that is, in those men, in order that they may see my course, may follow me; let not that seem to them to be crooked which is straight, let not that seem to them to be curved which keeps the rule of truth.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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). Instead, Christians are called to love their enemies (Matthew 5:44) 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, "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). 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).
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) powerfully foreshadows the ultimate persecution and betrayal faced by the Lamb of God, Jesus Christ. He was the innocent one, targeted by "wicked transgressors" who plotted His death (Matthew 26:3-4). 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). 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; Revelation 19:11-16). 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). 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).