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Commentary on Psalms 63 verses 7–11
David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (Psa 63:7): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Exo 19:4, Deu 32:11), which speaks the divine power, and the young ones of the common hen (Mat 23:37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Psa 17:8; Psa 36:7; Psa 57:1; Psa 61:4; Psa 91:4), and no where else in this sense, except Rut 2:12, where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further,
I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of: -
1.His former experiences of God's power in relieving him: "Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him.
2.The present sense he had of God's grace carrying him on in these pursuits (Psa 63:8): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phi 3:14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up.
II. What it was that David triumphed in the hopes of.
1.That his enemies should be ruined, Psa 63:9, Psa 63:10. There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, Sa1 26:19. But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job 19:28, Job 19:29. They shall die a violent death, Rev 13:10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa 34:14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Luk 19:27.
2.That he himself should gain his point at last (Psa 63:11), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Rom 8:37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement: - [1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, Deu 6:13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Mat 22:12. The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.
"They shall be delivered unto the hands of the sword" [Psalm 63:10]. In truth, thus it has visibly befallen them, they have been taken by storm by enemies breaking in. "Portions of foxes they shall be." Foxes he calls the kings of the world, that then were when Judæa was conquered. Hear in order that you may know and perceive, that those he calls foxes. Herod the king the Lord Himself has called a fox. "Go," He says, "and tell that fox." [Luke 13:32] See and observe, my brethren: Christ as King they would not have, and portions of foxes they have been made. For when Pilate the deputy governor in Judæa slew Christ at the voices of the Jews, he said to the same Jews, "Your King shall I crucify?" [John 19:15] Because He was called King of the Jews, and He was the true King. And they rejecting Christ said, "We have no king but Cæsar." They rejected a Lamb, chose a fox: deservedly portions of foxes they were made.
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SUMMARY
Psalm 63:10 delivers a stark prophetic declaration of divine judgment against the psalmist's adversaries, serving as a powerful counterpoint to David's profound spiritual longing and unwavering trust in God's steadfast love expressed earlier in the psalm. This verse foretells the utter downfall and ignominious end awaiting those who seek to destroy the righteous, emphasizing God's ultimate vindication of His anointed servant and the complete disgrace that will befall His enemies.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 63:10 employs several potent Literary Devices to convey its message of judgment and disgrace with striking impact. The most prominent is Imagery, particularly the vivid and gruesome picture of bodies left as "a portion for foxes." This specific image functions as a powerful Metaphor for utter defeat and ultimate dishonor, transcending mere physical death to encompass the destruction of one's legacy and the absence of any dignified remembrance. The phrase "fall by the sword" uses Metonymy, where the instrument (the sword) stands for the action or consequence (death in battle or execution). Furthermore, the verse exhibits Parallelism, specifically Synthetic Parallelism, where the second clause ("they shall be a portion for foxes") expands upon and intensifies the meaning of the first clause ("They shall fall by the sword"), adding a profound layer of ignominy and desecration to the initial declaration of death. While not explicitly within the verse itself, the stark contrast between David's secure dwelling in God's presence and the enemies' desecrated end highlights a broader Antithesis that permeates the entire psalm, emphasizing the divergent destinies of the righteous and the wicked.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 63:10, while seemingly harsh in its pronouncement, is deeply rooted in the Old Testament's understanding of divine justice and the covenantal relationship between God and His people. It reflects a theology where God is not only the protector of the righteous but also the righteous judge who will ultimately bring recompense upon those who actively oppose His plan and persecute His chosen servants. This declaration is less about personal vengeance on David's part and more about a profound confidence in God's sovereignty and His unwavering commitment to uphold justice in a fallen world. It assures the faithful that evil will not triumph indefinitely and that God will vindicate His own, ensuring that the wicked's schemes ultimately lead to their own destruction and disgrace—a stark contrast to the eternal security and blessing promised to those who cling to God. This perspective provides comfort and hope to those who suffer injustice, reminding them that God sees and will act.
REFLECTION AND APPLICATION
Psalm 63:10, though describing a grim fate for enemies, offers a profound spiritual assurance for believers today. It reminds us that God is ultimately sovereign over all circumstances and that His justice will prevail. In a world often marked by injustice, persecution, and the apparent triumph of evil, this verse encourages us to place our trust in God's ultimate vindication, rather than seeking personal retribution or despairing in the face of adversity. While the New Testament calls us to a higher ethic—to love our enemies and pray for those who persecute us (Matthew 5:44)—the underlying truth of God's ultimate triumph over evil remains steadfast. This psalm teaches us to cling to God in our "wilderness" experiences, knowing that He sees our struggles, hears our cries, and will, in His perfect timing and way, deal with all opposition to His kingdom and His people. It fosters a deep confidence that our ultimate security rests not in our own strength or the absence of trials, but in the unfailing hand of God, who will always protect His own and bring about His righteous purposes, ensuring that evil will not have the final word.
Questions for Reflection
FAQ
Does Psalm 63:10 encourage believers to desire the destruction of their enemies?
Answer: No, Psalm 63:10 should not be interpreted as an encouragement for believers to desire or actively seek the destruction of their personal enemies. Instead, it reflects David's confident declaration of God's ultimate justice and sovereignty over those who oppose God's anointed and His kingdom. In the Old Testament, psalms like this often serve as prophetic pronouncements of divine judgment, expressing a deep trust that God Himself will deal with evil and injustice. The New Testament provides a clearer and higher ethic for believers, emphasizing love for enemies (Matthew 5:44), praying for persecutors (Romans 12:14), and explicitly stating that vengeance belongs to God, not to us (Romans 12:19). Therefore, while the verse affirms God's righteous judgment, it directs our focus to His ultimate triumph rather than fostering personal vindictiveness.
CHRIST-CENTERED FULFILLMENT
Psalm 63:10 finds its ultimate Christ-centered fulfillment not in the physical destruction of personal foes, but in the decisive and final victory of Jesus Christ over all spiritual enemies: sin, death, and the devil. While David's enemies "fall by the sword" and become "a portion for foxes," signifying their utter defeat and disgrace, Christ's victory is far more comprehensive and eternal. Through His crucifixion and resurrection, Jesus disarmed the powers and authorities, triumphing over them by the cross (Colossians 2:15). The imagery of utter defeat and ignominy for God's enemies in the psalm foreshadows the ultimate and eternal judgment pronounced against all who oppose God's kingdom and reject His Son. This is vividly depicted in Revelation, where the beast and false prophet are cast into the lake of fire (Revelation 19:20), and ultimately, death itself is swallowed up in victory through Christ (1 Corinthians 15:54). Thus, this psalm's declaration of God's justice finds its perfect expression in the finished work of Christ, who secures the eternal triumph of righteousness and the ultimate, ignominious defeat of all that stands against God.