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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.
"Let them be converted at the evening" [Psalm 59:6]. Of certain men he is speaking that were once workers of iniquity, and once darkness, being converted in the evening. What is, "in the evening"? Afterward. What is "at the evening"? Later. For before, before that they crucified Christ, they ought to have acknowledged their Physician. Wherefore, when He had been crucified— rising again, into Heaven ascending— after that He sent His Holy Spirit, wherewith were fulfilled they that were in one house, and they began to speak with the tongues of all nations, there feared the crucifiers of Christ; they were pricked through with their consciences, they besought counsel of safety from the Apostles, they heard, "Repent, and be baptized each one of you in the name of our Lord Jesus Christ, and your sins shall be remitted unto you." [Acts 2:38] After the slaying of Christ, after the shedding of the blood of Christ, remitted are your sins...."Let these be converted," therefore, they also "at evening." Let them yearn for the grace of God, perceive themselves to be sinners; let those strong men be made weak, those rich men be made poor, those just men acknowledge themselves sinners, those lions be made dogs. "Let them be converted at evening, and suffer hunger as dogs. And they shall go around the city." What city? That world, which in certain places the Scripture calls "the city of standing round:" that is, because in all nations everywhere the world had encompassed the one nation of Jews, where such words were being spoken, and it was called "the city of standing round." Around this city shall go those men, now having become hungry dogs. In what manner shall they go around? By preaching. Saul out of a wolf was made a dog at evening, that is, being late converted by the crumbs of his Lord, in His grace he ran, and went around the city.
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SUMMARY
Psalms 59:6 powerfully depicts the relentless and predatory nature of David's adversaries, portraying them as scavenging dogs that emerge at nightfall to prowl menacingly around the city. This verse encapsulates the psalmist's profound sense of being encircled and threatened by persistent enemies, underscoring his desperate need for divine deliverance from those who operate with savage, unyielding malice and a contemptible disregard for human dignity.
CONTEXT
Literary Context: Psalms 59 is a fervent prayer of lament and petition, specifically designated as a Miktam of David, written in the harrowing context when King Saul dispatched men to watch David's house with the intent to kill him, as recorded in 1 Samuel 19:11. The psalm commences with David's urgent plea for deliverance from his bloodthirsty foes, setting a tone of immediate peril and desperate reliance on God (Psalms 59:1-5). Following the vivid imagery of his enemies' nocturnal prowling in verse 6, David continues to expose their slanderous words and their insatiable desire to devour him (Psalms 59:7-8), further emphasizing their depravity and the constant threat they pose, before transitioning to profound expressions of trust in God's ultimate justice and protective power.
Historical & Cultural Context: The historical backdrop for Psalms 59:6 is David's precarious flight from King Saul, whose escalating jealousy and paranoia drove him to murderous intent. The specific incident referenced involves Saul's men literally surrounding David's house, making the imagery of "going round about the city" a direct and chilling reflection of his immediate, tangible peril. In the ancient Near East, dogs were generally not cherished domesticated companions but rather wild, scavenging animals that roamed in packs. They were widely associated with uncleanness, aggression, and contempt, often feeding on carrion and posing threats to livestock and people. This deeply ingrained cultural understanding of dogs as vile, predatory, and contemptible creatures profoundly amplifies the derogatory and dehumanizing nature of David's comparison, highlighting the base, savage, and morally corrupt character of his adversaries.
Key Themes: This verse powerfully contributes to several overarching themes within Psalms 59 and the broader Psalter. Primarily, it underscores the theme of persistent hostility and unrelenting opposition, portraying enemies who do not cease their malicious pursuit but "return at evening" to continue their sinister work. It also highlights the degradation and dehumanization of the opponent, as David likens his foes to wild, snarling dogs, stripping them of any moral standing and emphasizing their base, predatory instincts. This vivid description of the threat then serves to magnify the central theme of the psalm: the desperate need for divine deliverance and protection. David's detailed portrayal of his enemies' menace is designed to elicit God's swift and decisive intervention, a plea that resonates throughout the psalm, culminating in his declaration of trust in God as his "fortress" and "refuge" (Psalms 59:9). The imagery of encirclement also speaks to the theme of vulnerability and siege, a common experience for those facing persecution, as seen in other laments where the righteous are surrounded by foes (Psalms 22:12-16).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:6 is rich with powerful literary devices that amplify its message of threat and desperation. The most prominent is Simile, vividly evident in "they make a noise like a dog," which directly compares the enemies to wild, scavenging canines. This comparison is not merely descriptive; it serves as a profound act of Dehumanization, stripping the adversaries of their human dignity and portraying them as base, savage, and contemptible creatures driven by instinctual malice. The verse also employs potent Imagery, painting a stark picture of nocturnal predators: "They return at evening" evokes the cover of darkness and the vulnerability it brings, while "go round about the city" creates a visual of encirclement, siege, and pervasive danger. The combined effect of these images creates a palpable sense of dread and confinement. Furthermore, there is an element of Metaphor in the broader application, where the "dogs" and their "prowling" can represent any persistent, destructive force that seeks to undermine or entrap the righteous, whether literal enemies, spiritual adversaries, or the insidious nature of sin itself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:6, with its vivid imagery of prowling, dog-like enemies, deeply connects to the broader biblical themes of divine protection amidst persecution and the spiritual battle against forces of evil. The psalmist's experience of being surrounded by relentless foes resonates with the reality that God's people often face opposition that is persistent, dehumanizing, and seemingly inescapable. This verse underscores the theological truth that while adversaries may operate with savage intent and under the cover of darkness, God is sovereign over all circumstances and is the ultimate refuge for the oppressed. It highlights the stark contrast between the base, animalistic nature of human malice and the transcendent power and justice of God, who "scorns" the nations and laughs at their futile plans (Psalms 59:8). The very desperation conveyed by the imagery serves to amplify the need for God's intervention, making His deliverance all the more glorious and a testament to His faithfulness.
REFLECTION AND APPLICATION
The imagery of Psalms 59:6, though rooted in David's specific historical plight, offers profound insights and timeless application for contemporary believers. We too can experience seasons where opposition feels relentless, insidious, and even dehumanizing, whether from spiritual adversaries, difficult circumstances, or human malice. The "evening" can symbolize times of vulnerability, discouragement, or when the darkness of sin or despair seems to close in. The "noise like a dog" reminds us that evil often manifests with aggressive, contemptible, and irrational ferocity, seeking to intimidate, devour, and strip us of our peace. And the sense of being "round about the city" captures the feeling of being hemmed in, with no apparent escape or respite. In such moments, this verse challenges us to acknowledge the reality of the threat without succumbing to fear or despair. Instead, like David, it calls us to turn our gaze upward, recognizing that our ultimate refuge and strength is found solely in God. It encourages vigilance against the subtle and overt attacks of the enemy, and a steadfast reliance on divine protection, knowing that even when surrounded, God remains our impregnable fortress and our unfailing deliverer.
Questions for Reflection
FAQ
Why are David's enemies compared to dogs, and what does this signify?
Answer: In ancient Israel, dogs were generally not beloved pets but rather wild, scavenging, and often aggressive animals that roamed in packs. They were considered unclean, contemptible, and associated with violence and impurity. Comparing David's enemies to dogs was a profound insult, signifying their base, savage, and morally depraved nature. It suggests they are driven by instinctual malice, are without honor, and are relentlessly predatory, much like wild animals hunting for prey. This imagery emphasizes their dehumanized state and the contempt David felt for their actions, highlighting their viciousness and their insatiable desire to harm him. This portrayal is consistent with other biblical passages where "dogs" represent those outside God's covenant or those who are morally corrupt, as seen in Philippians 3:2 where Paul warns against false teachers.
What is the significance of the enemies returning "at evening" and going "round about the city"?
Answer: The phrase "at evening" suggests a time of darkness, vulnerability, and stealth. It implies that the enemies are operating under the cover of night, much like predators who emerge when their prey is less vigilant. This highlights their insidious and persistent nature; they don't give up but return cyclically to continue their malevolent work. "Going round about the city" (or David's house, in the historical context) paints a vivid picture of encirclement and siege. It signifies that the enemies are not a distant threat but are actively patrolling, searching for an opening, and asserting their menacing presence. This creates a powerful sense of being trapped, with danger lurking on every side, and underscores the pervasive and inescapable nature of the threat David faced. This imagery evokes a sense of being under constant watch and siege, much like the devil is described as "prowling around like a roaring lion, seeking someone to devour" in 1 Peter 5:8.
CHRIST-CENTERED FULFILLMENT
Psalms 59:6, with its harrowing depiction of David's enemies as prowling, dog-like adversaries, finds its ultimate and most profound fulfillment in the suffering and triumph of Jesus Christ. David's experience of being surrounded by relentless, dehumanizing foes foreshadows the ultimate persecution faced by the Son of God. Just as David's enemies "returned at evening" to pursue him, so too did the forces of darkness and human malice gather around Jesus, culminating in His arrest and crucifixion under the cover of night. The imagery of "dogs" making a noise and going "round about the city" powerfully echoes the taunts and savage cries of the crowds and Roman soldiers who surrounded Christ at the cross, fulfilling the prophetic words of Psalms 22:16: "For dogs have surrounded Me; The congregation of the wicked has enclosed Me." Yet, unlike David, who still sought deliverance from his enemies, Jesus willingly submitted to this encirclement, becoming the Lamb of God who takes away the sin of the world. His death on the cross was not a defeat but the decisive victory over all spiritual adversaries—the "principalities and powers" that once held humanity captive, which He disarmed and triumphed over by the cross (Colossians 2:15). Through His glorious resurrection, Christ ultimately triumphed over the "dogs" of death and sin, demonstrating that even when evil seems to surround and overwhelm, God's ultimate deliverance and justice prevail, securing eternal freedom for all who trust in Him and delivering them from the fear of death (Hebrews 2:14-15).