Psalm 59

Introduction.—Ps. 59 is similar in background to Ps. 56, 57, 58. It is a cry for deliverance from great danger, closing with a sudden dramatic turn of thanksgiving that deliverance is certain. The psalm has two major sections: vs. 1–10 containing a plea for deliverance from enemies, and vs. 11–17 containing a petition for punishment upon them. The vigorous but formal style of the psalm is marked by the repetition of both a picturesque verse (see vs. 6 and 14) and a refrain (see vs. 9 and 17) at corresponding places in the two sections.

According to the superscription the occasion for the composition of the psalm was the incident in which Saul sent men to watch the house of David, with the purpose of killing him (see 1 Sam. 19:11–18).

On the superscription see pp. 616, 627, 629.

1. Deliver me. Or, “snatch me away.” This is the psalmist’s repeated prayer (see Ps. 7:1; 17:13; 22:20; etc.). David desires protection from all his enemies, whether they are in his own household, in the court, in the nation, or among other nations.

Defend me. Literally, “make me high,” that is, “make me inaccessible” (see Ps. 18:48).

2. Bloody men. Literally, “men of bloods,” that is, murderers.

3. Lie in wait. The enemy is likened to wild beasts, ready to spring upon their prey (see on Ps. 7:2).

My soul. Or, “me” (see on Ps. 16:10). According to the account of 1 1 Sam. 19:11–18, David’s wife, Michal, the daughter of Saul, told David of Saul’s murderous intent, and helped him to escape through a window by night.

The mighty. Or, “fierce ones,” those employed by Saul to carry out his nefarious purpose.

Not for my transgression. The psalmist protests his innocence.

4. Run and prepare. The language of military activity.

Without my fault. That is, “for no fault of mine” (RSV).

Awake. See Ps. 7:6; 35:23.

To help me. Literally, “to meet me,” with the idea of bringing help.

5. Thou. The pronoun receives additional force from its position at the beginning of the sentence.

Lord God of hosts. See on Ps. 24:10; see also Ps. 80:4, 19; 89:8; Isa. 1:9.

God of Israel. See on Ps. 14:7; see also Ps. 72:18. This series of titles calls attention to God’s infinite power and His peculiar regard for His children (see Vol. I, pp. 170–173).

To visit. Heb. paqad, a word describing not only the act of visiting but also what the visitor accomplishes by his visit (see on Ps. 8:4). Here the object of the visit is evidently to punish.

All the heathen. The psalmist includes in his prayer not only his wicked, personal enemies, but all the enemies of God (see on Ps. 2:1; 9:5).

Be not merciful. For an explanation of the spirit of seeming vindictiveness to which David gives expression in vs. 5, 8, 10–15, see p. 624.

Selah. Compare v. 13. The term appears at corresponding positions in the two major sections of the psalm (see Introduction to Ps. 59). On the meaning of “selah” see p. 629.

6. Make a noise. Or, “snarl,” or, “growl.”

Like a dog. The psalmist compares his enemies (vs. 1, 2) to the half—starved, half—wild dogs of the East, which sleep hidden away during the day and come into the towns and villages at night to prowl about in search of food (see on Ps. 22:16).

Go round about. The enemies patrol the city to see that the psalmist does not escape. The Hebrew of this verse is almost identical with the Hebrew of v. 14 (see on v. 14).

7. Belch out. Or, “pour out,” “cause to bubble” (see Prov. 15:2).

Doth hear. See on Ps. 10:11.

8. Thou. See on v. 5.

Shalt laugh. See on Ps. 2:4.

The heathen. See on v. 5.

9. His strength. Many Hebrew manuscripts and the LXX, as well as other versions, read “my strength,” thus conveying the thought that by this expression the psalmist is addressing God (see v. 17; Ps. 28:7, 8). The phrase “because of” does not occur in the Hebrew. Verses, 9, 10 constitute a refrain, which is repeated with variations in v. 17.

Will I wait. After deliverance there must be no relaxing of effort lest we give the enemy the opportunity to make another onslaught while we are off guard.

Defence. Literally, “a secure height,” “a stronghold.”

10. Mercy. Heb. chesed (see Additional Note on Ps. 36).

Shall prevent. Literally, “shall confront” (see on Ps. 18:5; 21:3).

Shall let me see. See Ps. 54:7.

11. Slay them not. That is, not immediately. Cain was allowed to wander on earth as a living example of the wretched consequences of hate and murder (see Gen. 4:12–14). Ps. 59:11 begins the second section of the psalm. Verses 11–15 contain a series of strong imprecations, calling for a gradual bringing of retribution upon the wicked enemies of the psalmist, perhaps that time may be given for men to see the full consequences of sin (see on v. 5).

My people. An expression suggesting the psalmist’s tender regard for Israel. He feels that the entire nation should be concerned over the general lawlessness.

Forget. When we have enjoyed complete deliverance, we tend to forget the dangers from which we have been delivered (see Ps. 78:11, 42; 106:13, 21; etc.).

Shield. In harmony with Ugaritic usage (see p. 618), the Heb. magen should probably be translated as a verb, “to implore,” “to beseech,” as also elsewhere in the psalms (see on Ps. 84:9). The clause would then be rendered, “We beseech thee, O Lord.”

12. Sin of their mouth. See v. 7.

Be taken. Literally, “be caught,” that is, as in a trap or snare (see Ps. 55:23).

In their pride. Perhaps while they were confident of their success.

13. Consume. Literally, “make an end,” or “complete.” Not immediately, but after God’s workings have been clearly seen by all. The expression is repeated for the sake of emphasis (see Ps. 57:1).

That God ruleth. That God is the universal sovereign, punishing wickedness and rewarding righteousness (see 1 Sam. 17:46).

Jacob. See on Ps. 14:7.

Ends of the earth. God holds sway over all the kingdoms of the world, not over Israel alone.

Selah. See p. 629.

14. And at evening. See v. 6. The Hebrew of v. 14 is the same as that of v. 6 except for the addition of the conjunction we, “and,” at the beginning of v. 14. Verse 6 describes the conduct of the enemies; v. 15 describes the punishment the psalmist invokes upon these enemies in the light of their conduct. The language is that of triumph. The enemies may return and howl, but they will be disappointed.

15. Let them wander. In the Hebrew this verse begins with hemmah, normally translated “they,” but here not accounted for by the translation of the KJV. Ugaritic (see p. 618) shows that hemmah is also a particle, with the meaning “lo,” “behold,” or “indeed.” Such a translation here fits the context well. The clause should then be rendered, “Behold, they wander up and down for meat.”

Meat. Old English for food. The psalmist was the desired prey.

Grudge. Heb. lin, literally, “to spend the night.” A slight change in vowel pointing yields lun, which means “to murmur.” This change has been adopted by the LXX, the KJV, and other versions. The enemies search for prey all night long, but in vain.

16. But I. In sharp contrast with the enemies of v. 15.

Power. Heb. Фoz, “strength” in v. 9.

In the morning. Seemingly contrasted with “at evening” (vs. 6, 14).

Refuge. Or, “place of escape.” Although the psalmist used means of his own to effect his escape (see 1 Sam. 19:12), he rightly attributed his deliverance to divine mercy.

17. Unto thee. A refrain similar to that of vs. 9, 10.