TRV
Translation
King James Version
¶ But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
American Standard Version
But thou, O Jehovah, wilt laugh at them; Thou wilt have all the nations in derision.
Geneva Bible (1599)
But thou, O Lord, shalt haue them in derision, and thou shalt laugh at all the heathen.
Young's Literal Translation
And Thou, O Jehovah dost laugh at them, Thou dost mock at all the nations.
In the KJVVerse 14,799 of 31,102
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Commentary on Psalms 59 verses 8–17
8 ¶ But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
9 Because of his strength will I wait upon thee: for God is my defence.
10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
14 And at evening let them return; and let them make a noise like a dog, and go round about the city.
15 Let them wander up and down for meat, and grudge if they be not satisfied.
16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.
17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.
I. II. Main points1. 2. Sub-points
David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.
I. He resolves to wait upon God (Psa 59:9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (Psa 59:10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa 55:3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, Psa 59:10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Psa 59:8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Psa 2:4; Pro 1:26; Isa 37:22. (2.) That God would make them standing monuments of his justice (Psa 59:11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (Psa 59:12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, Sa1 14:28, Sa1 14:44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (Psa 59:13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa 45:4. (5.) That he would make their sin their punishment, Psa 59:14, compare Psa 59:6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (Psa 59:11), and gradually consumed (Psa 59:13); those that die by famine die by inches, and feel themselves die, Lam 4:9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Psa 104:20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos 7:14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (Psa 59:15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa 56:11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.
II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, Psa 59:16, Psa 59:17. Observe,
1.What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.
2.How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (Psa 59:17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–17. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 59
"And You, Lord, shall deride them" [Psalm 59:8]. All nations are to be Christian, and you say, "Who has heard?" What is, "shall deride them"? "As nothing You shall esteem all nations." Nothing for You it shall be; because a most easy thing it will be for all nations to believe in You.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 59:8 serves as a powerful declaration of God's absolute sovereignty and His unchallengeable response to those who oppose Him and His people. This verse marks a pivotal shift in David's lament, transitioning from desperate pleas for deliverance to an unwavering expression of confidence in the Lord's supreme power, asserting that God views the schemes of His adversaries with utter contempt and derision. It underscores the ultimate futility of human rebellion against divine authority.
CONTEXT
Literary Context: Psalm 59 is a "Michtam of David," a type of psalm often associated with a desperate situation, and is traditionally linked to the account in 1 Samuel 19:11, where King Saul dispatched assassins to surround David's house and kill him. The psalm opens with David's urgent cry for rescue from his bloodthirsty enemies, vividly detailing their malicious intent and unprovoked aggression in Psalms 59:1-7. Verse 8 dramatically shifts the psalm's tone from a desperate petition for help to a confident declaration of God's response. It functions as a theological anchor, grounding David's plea in the unshakeable reality of God's sovereign control, even amidst immediate and life-threatening danger, demonstrating how faith transforms fear into defiant trust.
Historical & Cultural Context: The backdrop of this psalm is David's life as a fugitive, relentlessly hunted by King Saul, his own father-in-law. This period was characterized by intense political intrigue, betrayal, and constant pursuit. In the ancient Near East, kings often boasted of their power and dominion, and military might was seen as the ultimate arbiter of fate. David's enemies, like Saul's men, operated with a sense of impunity, believing their power was sufficient to achieve their nefarious ends. The term "heathen" (Hebrew: gôyim) in this context refers not just to foreign nations, but broadly to those who are ungodly, hostile to God's chosen, and operating outside the covenant. Culturally, the idea of a deity "laughing" at human efforts was not uncommon, but here it conveys not amusement, but profound scorn and the absolute futility of opposing the divine will, a concept that would have been understood as a powerful assertion of divine supremacy over all earthly powers.
Key Themes: Psalms 59:8 contributes significantly to several overarching themes within the Psalter and the broader biblical narrative. Foremost is the theme of God's Unchallengeable Sovereignty. Despite the chaos and immediate threats described in the preceding verses, David affirms that God is enthroned above all human machinations, viewing them with ultimate disdain. This underscores the Futility of Opposition against the Almighty; any attempt to thwart God's plans is ultimately laughable in His eyes, destined for failure. Furthermore, the verse subtly introduces the theme of Divine Justice, implying that God will not allow the wicked to triumph indefinitely. This echoes the broader biblical promise that the Lord will ultimately vindicate His righteous ones and judge those who defy Him, as seen in Psalm 2:4 where God laughs at rebellious nations, or Psalm 37:13.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 59:8 employs several potent literary devices to convey its message with striking impact. The most prominent is Anthropomorphism, where God is described with human characteristics, specifically "laughing" and holding in "derision." This is not meant to be taken literally, but rather to communicate God's profound emotional response of scorn and triumphant dismissal over His enemies, making His power relatable and impactful. There is also clear Parallelism, specifically synonymous parallelism, between "shalt laugh at them" and "thou shalt have all the heathen in derision." Both phrases convey the same core idea of divine contempt for adversaries, reinforcing the message through repetition and slight expansion, highlighting the certainty of God's response. The use of "all the heathen" can also be seen as a form of Hyperbole, emphasizing the universal scope of God's dominion and the absolute futility of any opposition, regardless of its perceived strength or number. Finally, this verse functions as a powerful Contrast, pivoting sharply from the detailed description of human malice and threat in the preceding verses to a declaration of divine sovereignty, highlighting the ultimate insignificance of human threats in the face of God's immeasurable power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 59:8 is a profound theological statement on God's absolute sovereignty over all creation, particularly over human and national powers. It asserts that no earthly authority or wicked scheme can ultimately thwart the divine will. This concept of God's unchallengeable dominion and His derision of those who oppose Him is a recurring theme throughout Scripture, offering immense comfort to believers facing persecution or injustice. It reminds us that while evil may seem to prevail for a time, God remains on His throne, and His purposes will ultimately be accomplished, bringing justice and vindication. It assures us that the Lord's perspective on human rebellion is one of ultimate disdain, for all such efforts are destined to fail before His might.
REFLECTION AND APPLICATION
For believers navigating a world often marked by injustice, opposition, and seemingly overwhelming forces of evil, Psalms 59:8 offers a profound wellspring of comfort and courage. It calls us to lift our gaze from the immediate threats and fix it upon the unshakeable reality of God's sovereign reign. When we encounter personal adversaries, societal brokenness, or global conflicts that seem insurmountable, this verse reminds us that no enemy, no malicious scheme, and no human power is beyond God's ultimate control. Our trust is not to be placed in human strength, political solutions, or our own ability to overcome, but squarely in the Almighty God, who views the greatest human threats with derision. This truth liberates us from fear and empowers us to pray with confidence, knowing that God hears, sees, and will act in His perfect timing and wisdom, ultimately bringing justice and vindication. It encourages us to persevere in faith, knowing that the final word always belongs to the Lord, and that His purposes will prevail despite all opposition.
Questions for Reflection
FAQ
What does it mean that God "laughs" at His enemies?
Answer: The "laugh" of God in Psalms 59:8 (and similar passages like Psalm 2:4) is an anthropomorphism, meaning it describes God using human characteristics to help us understand Him. It does not imply amusement or lightheartedness. Instead, it conveys God's utter scorn, contempt, and triumph over the futility of human rebellion. It signifies His absolute confidence in His own power and the ultimate impotence of any force that opposes His sovereign will. It's a laugh of derision, highlighting the foolishness and inevitable failure of those who set themselves against the Almighty.
Who are "the heathen" that God holds in derision?
Answer: The term "heathen" (Hebrew: gôyim) in this context refers broadly to nations or peoples who are hostile to God and His covenant purposes, or who do not acknowledge Him. While it could specifically refer to the Gentile nations surrounding Israel who often oppressed them, in a broader theological sense, it encompasses all individuals, groups, or powers—whether national, political, or spiritual—that stand in opposition to God's will and His people. The verse emphasizes that God's sovereign authority and contempt extend universally to all such adversaries, ensuring their ultimate defeat and demonstrating that no earthly power can ultimately thwart His divine plan.
How does Psalms 59:8 apply to believers today?
Answer: For contemporary believers, Psalms 59:8 serves as a powerful source of comfort, assurance, and encouragement. It reminds us that no matter how formidable human opposition or evil forces may appear, they are ultimately powerless against God's supreme authority. This verse encourages us to place our trust solely in God's sovereignty, finding peace in His unchallengeable power amidst personal trials, societal injustices, or global turmoil. It calls us to approach prayer with confidence, knowing that God is on His throne, hears our cries, and will ultimately bring about His righteous purposes, ensuring that evil will not have the final word. It shifts our perspective from fear of human power to awe of divine power.
CHRIST-CENTERED FULFILLMENT
Psalms 59:8 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. While David's enemies were earthly adversaries, the "heathen" in their broadest sense represent all powers, visible and invisible, that stand against God's reign and His people. Christ, through His life, death, and resurrection, decisively triumphed over these very forces. The cross, seemingly a defeat, was in fact God's ultimate act of derision against the powers of darkness, where He "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). Jesus, the Lamb of God who takes away the sin of the world (John 1:29), is also the Lion of Judah, to whom "all authority in heaven and on earth has been given" (Matthew 28:18). His resurrection is the ultimate divine laugh at death and the grave, demonstrating their utter impotence. His return will see the complete and final subjugation of every enemy, as He rules with a "rod of iron" (Revelation 19:15), and every knee will bow to Him, proclaiming His Lordship (Philippians 2:10-11). Thus, God's derision of the heathen is fully realized in Christ's cosmic victory, assuring believers that our ultimate hope rests in His reigning power and coming kingdom, where all opposition will be eternally silenced.