Exegetical and Hermeneutical Commentary of Psalms 59:1
To the chief Musician, Al-taschith, Michtam of David; when Saul sent, and they watched the house to kill him. Deliver me from mine enemies, O my God: defend me from them that rise up against me.
1. Deliver me ] Son 7:1, and frequently.
defend me ] Better, as R.V., set me on high (Psa 20:1; Psa 91:14). It is the verb from which is derived the epithet ‘high tower’ so often applied to God ( Psa 59:9 ; Psa 59:16-17; Psa 18:2; Psa 46:7; Psa 46:11).
Fuente: The Cambridge Bible for Schools and Colleges
1 5. The Psalmist prays for deliverance from the enemies who are bent on taking his life, pleading his innocence, and appealing to God to punish all injustice.
Fuente: The Cambridge Bible for Schools and Colleges
Deliver me from mine enemies, O my God – See the notes at Psa 18:48. This prayer was offered when the spies sent by Saul surrounded the house of David. They had come to apprehend him, and it is to be presumed that they had come in sufficient numbers, and with sufficient power, to effect their object. Their purpose was not to break in upon him in the night, but to watch their opportunity, when he went forth in the morning, to slay him 1Sa 19:11, and there seemed no way for him to escape. Of their coming, and of their design, Michal, the daughter of Saul, and the wife of David, seems to have been apprised – perhaps by someone of her fathers family. She informed David of the arrangement, and assured him that unless he should escape in the night, he would be put to death in the morning. She, therefore, let him down through a window, and he escaped, 1Sa 19:12. It was in this way that he was in fact delivered; in this way that his prayer was answered. A faithful wife saved him.
Defend me from them that rise up against me – Margin, as in Hebrew, Set me on high. The idea is that of placing him, as it were, on a tower, or on an eminence which would be inaccessible. These were common places of refuge or defense. See the notes at Psa 18:2.
Fuente: Albert Barnes’ Notes on the Bible
Psa 59:1-17
Deliver me from mine enemies, O my God.
Revelations of the good and bad in human nature
I. The enmity of man towards man.
1. From the description that David here gives of his enemies, we learn that–
(1) They hated him with a deadly hate. They sought nothing less than his life; they were bloody men.
(2) They hated him without a cause. Without my fault.
(3) They hated him with furious rage. They are represented as furious beasts of prey, as ravenous dogs, as malignant slanderers, whose words are cutting as a sword, from whose mouth belches the lava of abuse.
(4) They hated him with persistent effort. They watch in the day, wait in ambush, return at night, and thus on until their fiendish purposes are attained.
2. The fact that men are thus enemies to men–
(1) Argues human apostasy. At some time or other there has happened in human life a moral earthquake which has riven the social body into pieces.
(2) Reveals the need of Christ. He reconciles man to man by reconciling all men to God.
II. The appeal of selfishness to heaven. What merit is there in such a prayer as this? Can it ever meet acceptance with that God who willeth not the death of a sinner, and who is not willing that any should perish, but that all should come to repentance?
III. The confidence of piety in God. Despite all the imperfections of Davids character, the root of the matter was in him. I will sing aloud of thy mercy, etc. Perfection of character is only gradually reached. The acorn, it has been said, does not become an oak in a day; the ripened scholar was not made such by a single lesson; the well-trained soldier was not a raw recruit yesterday; it is not one touch of the artists pencil that produces a finished painting; there are always months between seed-time and harvest; even so, the path of the just is like the shining light which shineth more and more unto the perfect day. (Homilist.)
Gods defence of His persecuted people
A lady was wakened up by a very strange noise of peeking against the window-pane, and she saw a butterfly flying backward and forward inside the window-pane in great fright, and outside a sparrow pecking and trying to get at it. The butterfly did not see the glass, and expected every moment to be caught; and the sparrow did not see the glass, and expected every moment to catch the butterfly; yet all the while the little creature was as safe as if it had been three miles away, because of the glass between it and the sparrow. So it is with the Christians who are abiding in Christ. His presence is between them and every danger. It really does seem that Satan does not understand about this mighty and invisible power that protects us, or else he would not waste his efforts–like the sparrow, he does not see. And Christians are often like the butterfly, and do not see their defence, and so are frightened, and flutter backwards and forwards in terror. But all the while Satan cannot touch the soul that has the Lord Jesus between itself and him. (Christian Age.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LIX
The psalmist prays for deliverance from his enemies, whose
desperate wickedness he describes, 1-7;
professes strong confidence in God, 8-10;
speaks of the destruction of his enemies, 11-15;
praises God for benefits already received; and determines to
trust in him, 16, 17.
NOTES ON PSALM LIX
The title, “To the chief Musician, Al-taschith, Michtam of David,” has already occurred: and perhaps means no more than that the present Psalm is to be sung as Ps 57:1-11, the first which bears this title. But there is here added the supposed occasion on which David made this Psalm: it was, “when Saul sent, and they watched the house to kill him.” When the reader considers the whole of this Psalm carefully, he will be convinced that the title does not correspond to the contents. There is scarcely any thing in it that can apply to the circumstances of Saul’s sending his guards by night to keep the avenues to the house of David, that when the morning came they might seize and slay him; and of his being saved through the information given him by his wife Michal, in consequence of which he was let down through a window, and so escaped. See 1Sa 19:10-11. There is not in the whole Psalm any positive allusion to this history; and there are many things in it which show it to be utterly inconsistent with the facts of that history. The Psalm most evidently agrees to the time of Nehemiah, when he was endeavouring to rebuild the walls of Jerusalem, when the enterprise was first mocked; then opposed by Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian, who watched day and night that they might cause the work to cease; and laid ambuscades for the life of Nehemiah himself. Every part of the Psalm agrees to this: and I am therefore of Calmet’s opinion, that the Psalm was composed in that time, and probably by Nehemiah, or by Esdras.
Verse 1. Deliver me from mine enemies, O my God] A very proper prayer in the mouth of Nehemiah, when resisted in his attempts to rebuild the walls of Jerusalem by Sanballat, Tobiah, and Geshem, who opposed the work, and endeavoured to take away the life of the person whom God had raised up to restore and rebuild Jerusalem. I conceive the Psalm to have been made on this occasion; and on this hypothesis alone I think it capable of consistent explanation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He chiefly understands Saul, but speaks in the plural number, out of, reverence to his king, and that he might, as far as he could in truth, derive the envy and hatred of these odious practices upon those that were about him; as he doth 1Sa 26:19, and elsewhere.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. defend me(Compare Margin).
rise up . . . me(ComparePs 17:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Deliver me from mine enemies, O my God,…. David had his enemies in his youth, notwithstanding the amiableness of his person, the endowments of his mind, his martial achievements, his wise behaviour and conduct, and the presence of God with him; yea, it were some of these things that made Saul his enemy, who, by his power and authority, made others; see 1Sa 18:5. Christ had his enemies, though he went about doing good, both to the bodies and souls of men, continually; the chief priests, Scribes, and Pharisees, were his implacable enemies, and even the people of the Jews in general: and the church of God, and members of it, whom David may represent, have their enemies, sin, Satan, and the world; and as David and Christ, so the church has a covenant God to go unto, from whom deliverance from enemies may be desired and expected;
defend me from them that rise up against me; or, “set me on high above them” l; out of their reach, as David was protected from Saul and his men, who rose up in an hostile manner against him; and as Christ was, when raised from the dead, and exalted at his Father’s right hand; and as the saints are in great safety, dwelling on high, where their place of defence is the munition of rocks; and therefore it matters not who rise up against them.
l “statue me in loco alto, i.e. tuto”, Vatablus; and to the same sense Piscator, Cocceius, Michaelis, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
First part. As far as Psa 59:4 we recognise strains familiar in the Psalms. The enemies are called as in Job 27:7, cf. Psa 17:7; as shameless, or ; as in Isa 56:11, on account of their bold shameless greediness, dogs. On in a subordinate clause, vid., Ewald, 286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Psa 18:24. (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzun depicts those who servilely give effect to the king’s evil caprice; they run hither and thither as if attacking and put themselves in position. = , like the Hithpa. , Pro 26:26, the Hothpa. , Lev 13:55., and the Hithpa. , Deu 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold , to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by , because a special appeal to God interposes between and . In the emphatic “Thou,” however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness, the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Psa 80:5, 20; Psa 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth , by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now is a genitive dependent not merely upon but upon (similar to Psa 56:1, Isa 28:1; Symbolae, p. 15). is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God’s interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness ( genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.
The second begins by again taking up the description of the movements of the enemy which was begun in Psa 59:4, Psa 59:5. We see at a glance how here Psa 59:7 coincides with Psa 59:5, and Psa 59:8 with Psa 59:4, and Psa 59:9 with Psa 59:6. Hence the imprecatory rendering of the futures of Psa 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs ( , used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from , Arab. nbb , nbh , to bark, and , to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like , Son 3:2, cf. supra Psa 55:11), in order to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Psa 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Psa 37:13; Psa 2:4; for Ps 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Psa 59:7 with a distich that recurs in Psa 59:15, so it also closes now in Psa 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand as being genuine prove its inaccuracy. With the old versions it has to be read ; but as for the rest, must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1Sa 26:15; observe, 2Sa 11:16), or upon Thee will I wait (cf. , Psa 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Prayer for Deliverance. | |
To the chief musician, Al-taschith, Michtam of David,
when Saul sent and they watched the house to kill him.
1 Deliver me from mine enemies, O my God: defend me from them that rise up against me. 2 Deliver me from the workers of iniquity, and save me from bloody men. 3 For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD. 4 They run and prepare themselves without my fault: awake to help me, and behold. 5 Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah. 6 They return at evening: they make a noise like a dog, and go round about the city. 7 Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
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 1 Sam. xix. 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 (v. 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, v. 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 (v. 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 (v. 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 (Ps. xxii. 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, v. 7. Swords are in their lips; that is, reproaches that would my heart with grief (Ps. xlii. 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 (v. 3): “Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things.” And again (v. 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? v. 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, v. 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. x. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 59
A Save Me Psalm
Tho David was not sinless, he was innocent of the charges and attacks made on his life unjustly, when Saul sent enemies to watch his house to kill him, 1Sa 19:11.
Scripture v. 1-17:
Verses 1, 2 appeal to the Lord for deliverance from and defense against David’s enemies, as they arose up in anarchy against him, Psa 17:7; Psa 20:1. He added “Deliver me from the workers of iniquity and save me from bloody men,” those who sought his life-blood.
Verse 3 continues “They lie in wait for my soul; The mighty are gathered (in collusion) against me,” the strong ones, v. 9, 17; 1Sa 19:11. He adds, “not for my transgression, not for my sin, O Lord,” 1Sa 24:11; Psa 56:6. He did not claim to be sinless, but he did disclaim any guilt filed toward him, regarding any effort to overthrow Saul, Psa 7:3-5.
Verses 4, 5 call on the Lord to awake (rise up) and behold, and help him against his enemies who run like warriors to assault him, as an army assaults a city, Psa 18:29; Psa 44:23. David appealed to the Lord God, as Jehovah of unexcelled power, as Elohim of creating and sustaining life giver, as “of hosts,” implies angelic resources are at His command, and “of Israel,” indicates His covenant relation with David and Israel. He asks that God rise up to visit all heathen and transgressors, without showing them any further mercy, so that they might know that he ruled the universe, Jer 35:17; Jer 38:17; 2Sa 7:27. See also Psa 25:3.
Verses 6, 7 relate that these enemies repeatedly came to him in the evening, like howling junkyard dogs that live on putrefied flesh, garbage, and human offing. Such was their sinful, vile characters that repeatedly attacked David, Psa 22:16-20. He added they “belch out,” with their mouth, “swords, instruments of death,” in their lips, for they defiantly said, “who hears?” as they laid out false charges of calumny against David, Psa 94:4; Psa 10:11-14; Psa 73:11; Job 22:12-13; Jer 33:24.
Verses 8, 9 declare, “O Lord, thou shaft laugh at them, having or holding all the heathen in derision,” v. 5, as also declared Psa 2:4.
Verse 9 adds that “because of his strength,” (that of Saul), David asserted that he would wait upon Elohim God, the sustaining God, for his defense, a noble resolve, Ecc 3:6. See also Psa 18:1-2; Psa 27:14; Psa 46:1; Psa 62:5-6; Psa 62:11; Isa 12:2; Isa 26:3-4; Isa 40:31; Mat 6:13.
Verse 10 expresses David’s faith “the God of my mercy shall go before me,” anticipating and providing my protection, Psa 21:3. He added that God would reward him to see his desire of judgment to fall upon his enemies, Psa 54:7.
Verse 11 asks “slay them not, lest my people forget,” slay not the race, those of Israel hostile to David, God’s anointed, v. 13. He desires that the race survive as a monument to God’s judgment against transgressors, 1Sa 2:36; 2Sa 3:29; Rom 11:20-21. He asks the Lord simply to “scatter them,” by His power, and “bring them down,” from their pride, arising out .of prosperity ,” O Lord our shield” means our protecting God in all battles, Psa 34:7; Heb 1:14; Heb 13:5.
Verse 12 adds “For the sin of their mouth and the words of their lips set them even to be taken (snatched) in their pride; And for cursing and lying which they (continually) speak,” Psa 64:7-8; Psa 79:12.
Verse 13 continues to plea, that God may “consume them,” bring his enemies to great loss and defeat in His wrath; That they might know or comprehend that God continually ruled Jacob, “even to the ends of the earth.”
Verses 14, 15 exhort God to let his enemies go around about the city howling and snarling like starving scavenger dogs, grudgingly, never satisfied, all night, v. 6; Rev 14:4.
Verses 16, 17 conclude that David will sing aloud of God’s power, mercy, and defense, all day long, through all his troubles, to victory, 1Th 5:4-5; 2Th 1:6-10.
Fuente: Garner-Howes Baptist Commentary
1 Deliver me from mine enemies, O my God! He insists upon the strength and violence of his enemies, with the view of exciting his mind to greater fervor in the duty of prayer. These he describes as rising up against him, in which expression he alludes not simply to the audacity or fierceness of their assaults, but to the eminent superiority of power which they possessed; and yet he asks that he may be lifted up on high, as it were, above the reach of this over-swelling inundation. His language teaches us that we should believe in the ability of God to deliver us even upon occasions of emergency, when our enemies have an overwhelming advantage. In the verse which follows, while he expresses the extremity to which he was reduced, he adverts at the same time to the injustice and cruelty of his persecutors. Immediately afterwards, he connects the two grounds of his complaint together: on the one hand, his complete helplessness under the danger, and, on the other, the undeserved nature of the assaults from which he suffered. I have already repeatedly observed, that our confidence in our applications to a throne of grace will be proportional to the degree in which we are conscious of integrity; for we cannot fail to feel greater liberty in pleading a cause which, in such a case, is the cause of God himself. He is the vindicator of justice, the patron of the righteous cause everywhere, and those who oppress the innocent must necessarily rank themselves amongst his enemies. David accordingly founds his first plea upon his complete destitution of all earthly means of help, exposed as he was to plots on every side, and attacked by a formidable conspiracy. His second he rests upon a declaration of innocency. It may be true that afflictions are sent by God to his people as a chastisement for their sins, but, so far as Saul was concerned, David could justly exonerate himself from all blame, and takes this occasion of appealing to God on behalf of his integrity, which lay under suspicion from the base calumnies of men. They might pretend it, but he declares that they could charge him with no crime nor fault. Yet, groundless as their hostility was, he tells us that they ran, were unremitting in their activity, with no other view than to accomplish the ruin of their victim.
Fuente: Calvin’s Complete Commentary
CONFESSION AND RECOVERY FROM SIN
Psalms 51-60
IN continuing the study of this second Book in the Psalter Pentateuch we come now to the question of the centuries, the sin question. This is not the first time that we have had to face it. From Gen 3:6, it has been the ever-present and never-solved problem.
This study is marvelously near the middle of our Book Divine; and the same question that has rung through the pages, already turned, will present itself in some form on practically every page of the Book till we come to Rev 22:21.
There are certain manifest suggestions in these ten chapters; but in a large way they are directly associated with the confession of sin, contrition for sin, and recovery from sin.
THE CONFESSION OF SIN Chapter 51
Have mercy upon me, O God, according to Thy loving kindness: according unto the multitude of Thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against Thee, Thee only, have I sinned, and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.
Behold, I was shapen in iniquity; and in sin did my mother conceive five.
Behold, Thou desirest truth in the inward parts; and in the hidden part Thou shalt make me to know wisdom.
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice.
Hide Thy face from my sins, and blot out all mine iniquities.
Create in me a clean heart, O God: and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit from me.
Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.
Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.
Deliver me from bloodguiltiness, O God, Thou God of my salvation: and my tongue shall sing aloud of Thy righteousness.
O Lord, open Thou my lips; and my mouth shall shew forth Thy praise.
For Thou desirest not sacrifice; else would I give it; Thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion: build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon Thine altar.
Here we have the acknowledgment of a personal transgression. We believe absolutely with those who hold that David was thinking upon his own past and reflecting with grief upon the Bathsheba incident, involving as it did, a practical combination of murder and lust.
As is usual with sin, the horror of it is only felt after the deed is effected; and for every prayer, such as our Lord taught us to say, Lead us not into temptation, a prayer that looks to avoiding the iniquitous, there are a hundred petitions of the sort here recorded
Have mercy upon me, O God, according unto Thy lovingkindness: according unto the multitude of Thy tender mercies blot out my transgressions.
Wash me throughly from mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me.
Against Thee, Thee only, have I sinned and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.
Too few of our prayers anticipate danger; too many of them confess damnable acts already done.
There are those who see in this acknowledgment a corporate, rather than an individual confession. They think that this is the prophetic language of Israel when at last she realizes the iniquity of her rejection of Jesus. But such an interpretation, if it be at all possible, can only be accepted as an inference from David the type. The simple truth is that every word in this fifty-first Psalm fits exactly the spiritual experience of the speaker. The whole history of David shows him a man of tender conscience, unusually affectionate, and with a keen discernment of right and wrong. We are not in the least surprised, therefore, to hear from his lips this pathetic plea. It is a proof of conscious wrong on the part of a conscientious believer. It is the saints abhorrence of his own sin; and incidently, it introduces some of the most natural features of soul-experience. Take, for instance, the sentence, Against Thee, Thee only, have I sinned and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest (Psa 51:4).
Grant, in The Numerical Bible argues that such a confession, in Davids lips, would not have been true, even, since he had sinned against Uriah, against himself, and against Bathsheba; and so Grant sees in this, an application to repentant Israel.
But the argument is poorly based and far-fetched. The simple fact is, and millions of saved men would bear testimony to it, when the soul is convicted of sin that conviction seldom takes the form of conscious wrong to individual victims, or even that of willful transgression of the Law. The truth is as Delitzsch argues, Every relation in which man stands to his fellow-men, and to created things in general, is but the manifest form of his fundamental relationship to God; and as even Grant himself admits, At every point at which we touch His creatures, we touch God Himself; every blow struck at them is struck at Him.* * The guilt of every sin is fundamentally the same, revolt against God. This is, in a true sense, the only sin.
We knew a man well; in fact, we preached to him the truths that effected his salvation, and with our hands we laid him beneath the baptismal wave, who before his confession was a highway man, a gambler, a drunkard, an adulterer, and at the last, a would-be murderer. But his confession, following his salvation, was to this effect, When on that morning, the very day I had fixed upon for the destruction of my wife and children, and suicide, the Spirit of God came upon me with overwhelming conviction; and, as I walked out from my home, to fall on the grass of the back yard, face down, to cry for mercy, I had no sense of wrong concerning my past indolence, my past gambling, my past drunkenness, my past lusts; not even was I painfully sensible of the intention of murder and suicide. One great, overwhelming thought surged through my brain as loud as the sirens whistle, Against Thee, Thee only, have I sinned and done this evil in Thy sight.
It is interesting also to study the psychology of the sentence that follows, Behold, I was shapen in iniquity: and in sin did my mother conceive me This was not intended by the Psalmist in self-defense. He had passed that point and had admitted that God would be justified when He spake, and clearly defensible when He judged. It was said, rather, in explanation; it was an admission, I have always been wrong! I came from my mothers womb with a frightful twist in my moral nature and from the days when my steps toddled in uncertain paths I have been nothing but a sinner!
The phrases that follow indicate further Your eyes have searched my inward parts in vain. No truth is in them. You have looked for wisdom but it was not mine by nature; and if I am ever cleansed you must accomplish it; and if my soul is ever white, the cleansing must come from above! And then, as if to appeal if possible to the tenderness of God, he cries, Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice. And that he may escape just judgment, he adds,
Hide Thy face from my sins, and blot out all mine iniquities.
And he pleads,
Create in me a. clean heart, O God; and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit from me.
Rather,
Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.
Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.
Alas, as if such a thought was too good to be true, he breathes and begins again, Deliver me from bloodguiltiness, O God, Thou God of my salvationremember against me no more Uriahs death; free my conscience from that whole subject by speaking my absolution. And then, My tongue shall sing aloud of Thy righteousness.
It looks now as if he had reached a higher table land; as if his heart would not sink again nor his feet mire; and he concludes the Psalm with these words,
Oh Lord, open Thou my lips; and my mouth shall shew forth Thy praise.
For Thou desirest not sacrifice; else would I give it; Thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.
Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon Thine altar.
Sweeping aside that whole school of interpreters who see in this Israels confession, we stand absolutely with those who believe it to be the utterance of a believers heart, broken with the sense of sin, conscious of just condemnation, and yet daring to hope in a merciful God. The verses 18 and 19 do not militate against that view. Few saints ever deplore their own sins, and forget the sanctuary. They grieve personal sin, lest it hinder the general cause, and so David prays for Zion, for Jerusalem, and for cleansing and consecration as symbolized in the temple ceremonies.
We now go to the study of another chapter, chapter fifty-two, and here we are tracing the history that led David into disappointment and difficulty.
Why boastest thou thyself in mischief, O mighty man! The lovingkindness of God endureth continually;
Thy tongue deviseth very wickedness, like a sharp razor, working deceitfully;
Thou lovest evil more than good, and lying rather than to speak righteousness.
Thou lovest all devouring words, O thou deceitful tongue.
God will likewise destroy thee for ever: He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living.
The righteous also shall see it, and fear, and shall laugh at him,
Saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.
But as for me, I am like a green olive-tree in the house of God; I trust in the lovingkindness of God for ever and ever.
I will give Thee thanks for ever, because Thou hast done it; and I will hope in Thy Name, for it is good, in the presence of Thy saints. (Psa 52:1-9).
Here again, there are those who see in this Psalm a prophetic picture of the man of sin, the Anti-Christ to come. This view they rest in the phraseology of the Psalm. The boastful one if spoken of as mighty man, and the circumstance that he is a lying, deceitful man, is supposed to point to the great deceiver of prophetic Scriptures.
In our judgment such an interpretation is farfetched, and Psalms 52 is a natural sequence of Psalms 51. The whole setting of the Psalm is accounted for and explained in the incident of David meeting Doeg, the Edomite, the servant of Saul, when he visited Ahimelech, the priest, as recorded in 1 Samuel 21:l-9. It will be remembered that this information led to a fearful massacre, in which Doeg was a leader, and in which boastfulness and lying deceit played conspicuous part. Doeg was a mighty man, the chief of the herdmen. His arrogance is as great as his eventual ruin was eternal. When contemplating upon the former, David clearly prophesied the latter. God will likewise destroy thee for ever, He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living (Psa 52:5, A. S. V.).
Then he moralizes: The righteous also shall see it, and fear, and shall laugh at him, saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness (Psa 52:6-7, A. S. V.). The record of that destruction is written into 1Sa 22:17-19. There are those who profess astonishment at Davids language. They are shocked by what they call gloating over the evil end of an enemy. But let it not be forgotten that true righteousness always rejoices in the overthrow, of the sinful, and the truly humble are, of necessity, glad to see the boastfully proud brought low.
What men call the imprecatory Psalms are not, as they imagine, merely curses of the self-confident, the malignant prayers of the man who imagines himself above and beyond his fellows; they are, instead, a legitimate expression of a heart that delights in good and hates evil. It is doubtful if there is ever a case in history in which the iniquitous are overthrown, but the righteous justly rejoice. As some one has said, The cross as the hope and refuge of repentant sinners, is Gods chief witness against sin.
The conclusion of this chapter I am like a green olive-tree in the house of God; I trust in the lovingkindness of God for ever and ever. I will give Thee thanks for ever, because Thou hast done it; and I will hope in Thy Name, for it is good, in the presence of Thy saints (Psa 52:8-9, A. S. V.) is not a mere expression of Phariseeism. On the contrary, it is the voice of gratitude that one has been kept, and of decision, concerning continued trust, together with that natural burst of praise that breaks from the lips of him, who rightly pleads and rightly interprets Gods acts in dealing with men.
From this review of the end of the evil man and this personal appreciation of Divine favor it is easy for the Psalmist to pass to the
FRUITFULNESS OF FOLLY
Psalms 5354 deal with that subject.
The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; there is none that doeth good.
God looked down from Heaven upon the children of men, to see if there were any that did understand, that did seek God.
Every one of them is gone back; they are together become filthy; there is none that doeth good, no, not one.
Have the workers of iniquity no knowledge? who eat up My people as they eat bread: they have not called upon God.
There were they in great fear, where no fear was; for God hath scattered the bones of him that encampeth against thee; thou hast put them to shame, because God hath despised them.
Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of His people Jacob shall rejoice, and Israel shall be glad.
Save me, O God, by Thy Name, and judge me by Thy strength.
Hear my prayer, O God; give ear to the words of my mouth;
For strangers are risen up against me, and oppressors seek after my soul; they have not set God before them. Selah.
Behold, God is mine helper; the Lord is with them that uphold my soul.
He shall reward evil unto mine enemies; cut them off in Thy truth.
I will freely sacrifice unto Thee. I will praise Thy Name, O Lord, for it is good.
For He hath delivered me out of all trouble; and mine eye hath seen his desire upon mine enemies (Psalms 53-54).
There are those who would imagine that the Psalmist forgot himself, and on occasions did what the average preacher does, palmed off an old sermon. If you make a comparison between this fifty-third Psalm and Psalm fourteen, you will discover more than resemblance. There is practical identity, clear repetition; but the fifty-fourth Psalm presents entirely new material; and its pathetic plea for salvation, follows logically from the evident effects of infidelity. The man who sees others swelled with skepticism, begs to be saved from a kindred experience. The man who sees others plunging into corruption, and consuming even saints in their mad course of immorality, longs for deliverance from all such danger. God and God alone is his help, and God and God alone is his adequate defense. The grace of the past is his ground of hope for the future; and as he reflects upon the multitude of times that he himself has been delivered out of trouble, he can but praise the Name of the Lord.
Beyond all question, this chapter voices a memory of dark days for David. It is supposed to have been written about the time of Absaloms rebellion, when a conspiracy was formed against him, and to have involved the participation in that rebellion of his most familiar and trusted friend, Ahithophel. Those unhappy incidents of life explain many of the pathetic expressionsthe voice of the enemy, the oppression of the wicked, the betrayal of a friend, a man mine equal, my guide and mine acquaintance, one with whom he had taken sweet counsel and with whom he had walked to the house of God. The whole setting fits the circumstance of Absaloms rebellion and Ahithophels betrayal.
Few men ever occupy positions of importance without suffering after a kindred manner. The oppression of natural enemies is comparatively easy to be borne; but the betrayal of friends, that, indeed, is a grief that takes the heart out of one and tends to shake his confidence in humanity itself; tempts one to say, No man can be trusted, and to doubt the reality of unselfish and untarnished affection.
Such an experience, however, leads the truly intelligent to fall back on God and God alone. Thats what the Psalmist does. Listen to his language and learn well the lesson. The words fall hard, upon disappointment, deception, betrayal.
As for me, I will call upon God; and the Lord shall save me (Psa 55:16).
Evening and morning and at noon will I pray, and cry aloud; and He shall hear my voice.
He hath delivered my soul in peace from the battle that was against me: for there were many with me.
God shall hear and afflict them. * *
Cast thy burden upon the Lord and He shall sustain thee. He shall never suffer the righteous to be moved.
But Thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in Thee (Psa 55:17-23).
After all, its a good conclusion! The man who can take his eyes off the perfidy of his fellows and turn them to the faithfulness of his Heavenly Father, will never be fully discouraged.
From the old Baptist Hymnal, we used to sing,
Zion stands with hills surrounded,
Zion, kept by power Divine;
All her foes shall be confounded,
Though the world in arms combine;
Happy Zion,
What a favored lot is thine!
Every human tie may perish;
Friend to friend unfaithful prove;
Mothers cease their own to cherish;
Heaven and earth at last remove;
But no changes
Can attend Jehovahs love.
In the furnace God may prove thee,
Thence to bring thee forth more bright,
But can never cease to love thee;
Thou art precious in His sight;
God is with thee,
God, thine everlasting light.
This leads to a pledge of further praise (Psalms 56-57). Each of these opens with a prayer for mercy, but each of them moves to a burst of praise.
Be merciful unto me, O God; for man would swallow me up (Psa 56:1).
About a moment later
In God I have put my trust; I will not fear; what flesh can do unto me (Psa 56:4).
Be merciful unto me, O God, be merciful unto me; for my soul trusteth in Thee; yea, in the shadow of Thy wings will I make my refuge.
Until these; calamities be overpast (Psa 57:1).
My heart is fixed, O God, my heart is fixed; I will sing and give praise.
Awake up, my glory; awake, psaltery and harp; I myself will awake early.
I will praise Thee, O Lord, among the people; I will sing unto Thee among the nations (Psa 57:7-9).
H. M. Lischer was thinking along kindred lines with the Psalmist, when he wrote:
Upward I lift mine eyes;
From God is all my aid;
The God who built the skies,
And earth and nature made;
God is the tower to which I fly;
His grace is nigh in every hour.
My feet shall never slide
And fall in fatal snares,
Since God, my guard and guide,
Defends me from my fears;
Those wakeful eyes that never sleep
Shall Israel keep when dangers rise.
Hast Thou not given Thy Word
To save my soul from death?
And I can trust Thee, Lord,
To keep my mortal breath;
Ill go and come, nor fear to die,
Till from on high Thou call me home.
RECOVERY FROM SIN
Psalms 56, 59, 60 of this Book present the solemn phases of sin, but the grace and justice of God in saving His own not alone from sin but from the sinful.
In Psalms 58 Gods judgment rejoices the righteous. From Psa 58:2 to Psa 58:9 there is a picture of the wicked and of their wickedness; and a prayer that God will bring them to judgment. In Psa 58:10 and Psa 58:11 the Psalmist anticipates the question and declares the righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily He is a God that judgest in the earth.
This figure may seem revolting to a people who are living at peace with their fellows, but it comes to have its meaning in the day when the violent seem about to capture the earth, and the wicked smite with the poison of the serpent.
Under all ordinary circumstances we grieve when a man is slain and his blood stains the earth but when such conditions arise as exist in Chicago now, when gangsters will line up men against the wall, seven in number, and shoot them dead as they stand huddled in fear and obedient to the command of a bandit, who will grieve if those men are overtaken and sent to the gallows; or even if the righteousness of the law obtain and they fall before the officers bullets? Gentleness, compassion and tears, these are for times of peace; but justice is essential when the violent threaten society and the wicked work their will against the same.
Gods judgment avenges the righteous. Hear Psalms 59:
Deliver me from mine enemies, O my God: defend me from them that rise up against me.
Deliver me from the workers of iniquity, and save me from bloody men.
For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O Lord.
They run and prepare themselves without my fault: awake to help me, and behold.
Thou therefore, O Lord God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.
They return at evening: they make a noise like a dog, and go round about the city.
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth heart
But Thou, O Lord, shalt laugh at them; Thou shalt have all the heathen in derision.
Because of his strength will I wait upon Thee: for God is my defense.
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
Slay them not, lest my people forget: scatter them by Thy power; and bring them down, O Lord our shield.
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.
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.
And at evening let them return, and let them make a noise like a dog, and go round about the city.
Let them wander up and down for meat, and grudge if they be not satisfied.
But I will sing of Thy power; yea, I will sing aloud of Thy mercy in the morning: for Thou hast been my defense and refuge in the day of my trouble.
Unto Thee, O my strength, will I sing: for God is my defense, and the God of my mercy.
Here again the exercise of Divine power in judgment in behalf of the righteous is not only defensible, but is essential to the justification of Deity itself. The God who permits wickedness to stalk the land without speaking its rebuke, or smiting its head, would be a questionable God. There are instances in history that tend to show that God is the same yesterday, and to day and for ever. Narcissus was Bishop of Jerusalem, a man of faultless life, so John Foster tells us, faithful in rebuking vice of every kind, but was falsely accused. His first accuser, in closing his testimony on one occasion said, If these things are not so, may I be consumed by fire. A second accuser said, If these things are not so, may I be overtaken by some horrible disease. A third said, If these things are not so, may God smite me blind. And Foster continues, The day came when the house of the first was consumed by fire and he and his family perished in flames, and yet another day when the second was smitten and suffered long under a loathsome disease; and the third seeing the terrible end of his companions confessed his iniquity and wept over his crimes until his sight was utterly gone.
Finally, Gods power shall bring victory to the righteous.
O God, Thou hast cast us off, Thou hast been displeased; O turn Thyself to us again.
Thou hast made the earth to tremble; Thou hast broken it: heal the breaches thereof; for it shaketh.
Thou hast shewed Thy people hard things: Thou hast made us to drink the wine of astonishment.
Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth. Selah.
That Thy beloved may be delivered; save with Thy right hand, and hear me.
God hath spoken in His holiness; I will rejoice, I will divide Shechem, and mete out the valley of Suecoth.
Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength of Mine head; Judah is My lawgiver.
Moab is my washpot; over Edom will I cast out my shoe; Philistia, triumph thou because of Me.
Who will bring me into the strong city? who will lead me into Edom?
Wilt not Thou, O God, which hadst cast us off? and Thou, O God, which didst not go out with our armies?
Give us help from trouble; for vain is the help of man.
Through God we shall do valiantly: for He it is that shall tread down our enemies (Psa 60:1-12).
It is a glorious conclusion! Through God we shall be victorious; for it is He that shall tread down our enemies. In all the conflicts of life, the one thing that men need beyond all things else is the favor of God. If conquest is to be ours, if we are to come through victorious against them that would persecute and hurt us, if we are to triumph against trouble, vain is the help of man, he will fail us, but our God, never! If we are to have a victory against that impersonal enemy, and yet that most terrible of all, sin, He alone can give it to us.
God of our strength, enthroned above,The source of life, the fount of love;O let devotions sacred flame,Our souls awake to praise Thy Name
To Thee we lift our joyful eyes,To Thee on wings of faith we rise;Come Thou, and let Thy courts on earth Ring out Thy praise in holy mirth.
God of our strength from day to day,Direct our thoughts and guide our way;O may our hearts united be,In sweet communion, Lord, with Thee.
God of our strength, on Thee we call;God of our hope, our light, our all, Thy Name we praise, Thy love adore,Our Rock, our Shield for evermore.
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
Superscription.To the Chief Musician, Al-taschith. See Introduction to Psalms 57. Michtam of David. See Introduction to Psalms 56. When Saul sent, and they watched the house to kill him. The history here referred to is contained in 1Sa. 19:11-18. Moll: The contents and form of this Psalm do not lead us to limit that dangerous situation in Gibeah to the one night before the flight which was rendered possible by Michal. It is particularly the recurring verses (Psa. 59:6; Psa. 59:14), which describe repeated hostile waylaying, which began with the evening.
Both the nature of the contents and the style of the composition of the Psalm confirm the statement of the superscription as to its authorship and occasion.
THE HUNTED LIFE AND ITS DIVINE GUARDIAN
(Psa. 59:1-10.)
In this, as in several preceding Psalms, complaint, prayer, and confidence are the chief feelings which find expression. Notice
I. The character and conduct of the persecutors.
1. They were wicked. Workers of iniquity. The expression denotes great activity in wickedness, and is justly applied to Saul and his base agents.
2. They were cruel. Bloody men. They sought the life of the Psalmist though he had done them no wrong. They make a noise like a dog, and go round about the city. He compares his enemies to those half-wild dogs, which are the scavengers of the cities of the East. They prowl about the streets at night hunting for offal, and hesitate not to prey upon the dead, and even the feeble and helpless. So fierce and cruel were they. No figure is too strong to represent the fierce cruelty of Saul towards David.
3. They were secret. They lie in wait for my soul. They were subtle and politic in their designs, and, as it were, lay in ambush that they might destroy his life (1Sa. 19:11).
4. They were strong. The mighty are gathered against me. It is not mere strength, says Barnes, that is here referred to, but that kind of strength or courage which can be employed in a desperate enterprise, and which is fitted to accomplish any scheme of wickedness, however daring or difficult. Unscrupulous, bold, and strong were the men whom Saul employed against David at this time.
5. They were resolute and impetuous. They run and prepare themselves. Hengstenberg translates: They run and plant themselves firmly. The terms and the metaphor are military. David compares his enemies to an attacking host, which, having obtained a firm footing on the walls of a beleaguered city, is ready to rush over them, or through the breaches made in them, into the city. They were settled in purpose, and were eager to execute that purpose. Their feet were swift to shed blood.
6. They were slanderous. Behold, they belch out with their mouth, swords are in their lips. Alexander: The first verb is expressive of a constant flow or gush. What it is that they thus pour out, although not expressed, may be readily gathered from the context, namely, slanders and reproaches. The swords in their lips are significant of sharp and cutting speeches. (See Psa. 55:21, and comp. Psa. 52:2). Arndt: Just as a naked sword inflicts wounds, so do lies and calumnies cut in pieces innocent hearts.
7. They were practically atheistic. For who, say they, doth hear? They were wholly destitute of the fear of God. They acted as though there were no God. (Comp. Psa. 10:11.)
Such were the foes by which the poet was assailed on this occasion. They were calculated to strike terror into a brave heart.
II. The Prayer of the persecuted. Deliver me from mine enemies, &c. Notice
1. The requests presented. David entreats God
(1) For defence. Defend me from them that rise up against me. Margin: Set me on high, &c. He seeks to be raised far above the reach of his enemies, and above all fear of them. The man who trusts in God shall dwell on high; his place of defence shall be the munitions of rocks.
(2) For deliverance. Deliver me from mine enemies, O my God. Deliver me from the workers of iniquity &c. The foes were many, the danger was great; but the Psalmist knew that God could thwart their designs, and deliver him from their hands.
(3) For judgment on his enemies. Thou, therefore, O Lord God of hosts, &c. (Psa. 59:5). On all the heathen. Perowne says, The nations, to an Israelite, would be the embodiment of all that opposed itself to God; and in appealing to God to punish them, he would, in fact, be appealing to Him to punish all evil wherever manifested. The special judgment would follow from the universal, and be an instance of it. To the true Israelite, the whole outer heathen world was a world lying under the heavy wrath of God, and to him the greater part of Israel itself seemed corrupt and apostate. The Psalmist entreats God to visit them in judgment. The persecutors of the servants of God and the enemies of His cause will certainly meet with the punishment which they deserve, unless they penitently turn from their evil ways. When He arises for the help of His people He will smite their foes in His anger.
2. The pleas by which these requests are urged. He pleads
(1) The might and malice of his foes. In this he found a powerful reason why God should help him. The greatness of our danger and our need are strong arguments with Him.
(2) His own innocence. Not for my transgression, nor for my sin, O Lord. Without my fault, &c. David had not in any way injured Saul, or any of his enemies. So clear was he in this respect, that he could appeal to the great Searcher of hearts that he had, neither in heart nor in action, wronged Saul, or merited this treatment from him. There are two kinds of innocence, one before God, the other before men. David was quite conscious of the latter kind of innocence. However great a sinner he was against God, he knew he had not injured Saul even in thought. When seeking deliverance from God from such dangers this is a powerful plea.
(3). The might and majesty of God. Thou therefore, O Lord God of hosts, &c. These names are not empty formulas or poetical figures. As Lord God of hosts all forces bow to His command. He cannot be overmatched. The names and titles add force to the argument.
(4). His personal relation to God. Oh, my God the God of Israel. Blessed are they who, in their trials and perils, can plead their personal relation to Him, &c.
III. The confidence of the persecuted. The Psalmist was not dismayed by reason of his enemies, but confident in the all-sufficiency of his God.
1. In God as infinitely superior to his enemies. Thou, O Lord, shalt laugh at them, &c. It is for God a light matter to confound their designs, &c. (Comp. Psa. 2:4).
2. In God as his sure defence. Because of His strength will I wait upon Thee; for God is my defence. Conant: My strength, I will wait on Thee; for God is my defence. God is our high place. In Him we are inviolably securefar above the reach of the utmost effort of our enemies.
3. In God as a gracious and timely Deliverer. The God of my mercy shall prevent me, &c. Conant: God with His loving-kindness will anticipate me. Moll: My God will come to meet me with His grace. Spurgeon: How frequently have we met with preventing mercythe supply prepared before the need occurredthe refuge built before the danger arose. Far ahead into the future the foreseeing grace of heaven has projected itself, and forestalled every difficulty. So David rose triumphant over his trials and fears, &c.
CONCLUSION.What message has this chapter from the history of the pious Psalmist for us in our life to-day?
1. The godly are still subject to sore trials, sometimes to bitter persecutions, &c.
2. Happy are they who, in their trials, are conscious of their innocence. Suffering is far more severe and intolerable when it is the direct result of sin, and is accompanied with a sense of guilt, than when we are sustained by the consciousness of our integrity.
3. More happy are they who, in their trials and perils, can look to God for defence and deliverance as a God in covenant relations with themselves. Oh, my God The God of Israel. In Him they have all-sufficiency. They that be with us are more than they that be with them. Greater is He that is in you than he that is in the world. If God be for us, who can be against us?
THE DIVERSE DESTINIES OF MEN MANIFESTING THE REIGN OF GOD
(Psa. 59:11-17.)
The Psalmist here prays for, or, as some say, predicts, the infliction of the judgment of God upon the wicked who were persecuting him, and announces his determination to celebrate the praise of his protecting and delivering God.
I. The destiny of the enemies of the good. Their destiny is here set forth in two aspects.
1. Life protracted in misery. Slay them not, &c. Here are three elements of misery.
(1). Fruitless wanderings. Scatter them by Thy power. Hengstenberg: Make them wander up and down through Thy power. It is a prayer that God would lead them astray, so that they might fail of their object. This verb is used of Cain (Gen. 4:12), and of Israel in the wilderness (Num. 32:13). The wicked do miss the mark in life. They achieve no great purposes. And, even when they are able to carry their plans to a successful issue, they find no satisfaction in the result.
(2). Heavy afflictions. Bring them down, O Lord our shield. God will certainly humble and abase the enemies of His people. Calvin: He wills that they should be thrown down from their honourable position, be cast, as it were, before ones feet, so that they may afford in their misery and disgrace a standing spectacle of the Divine indignation.
(3). Want of satisfaction. And at evening let them return, &c., Psa. 59:14-15. Psa. 59:14 is a repetition of Psa. 59:6. The idea is, Let them come, and prowl and howl in vain, and meet with the mortifying disappointment which they deserve. The marginal rendering of Psa. 59:15 is correct. As for them, they shall wander up and down for food, if they be not satisfied, then they will stay all night. They shall wander in search of food and find none, and shall pass the night full of disgust and pain from unsatisfied cravings. It is the image of a wretched existence in hunger and pain. Wickedness does not satisfy its agents. The evil heart is not restful. It is a stranger to satisfaction and peace. The wicked are like the troubled sea when it cannot rest, &c. The Psalmist prays that this disappointment and wretchedness may befall his enemies, that they may thus become monuments of the righteousness of the Divine rule.
2. Life ending in ruin. Consume them in wrath, &c. Perowne: This does not contradict the previous imprecation. He would have his enemies destroyed at last, but only after they had been, by a protracted, miserable existence, a warning to men of Gods righteous severity. The idea and desire of the Poet was, that God would visit them with one judgment after another, and ultimately bring them to utter ruin. Wickedness, if persisted in, must terminate in destruction. Sin, when it is finished, bringeth forth death.
Let it be distinctly noted that the destiny of the wicked is directly connected with their sin. For the sin of their mouth, &c. On the sin of their mouth we have remarked on Psa. 59:7. The destruction of the wicked is viewed as the just consequence of their sin. The slander, pride, and cruelty of the enemies of David drew down upon them the righteous judgments of heaven. Men meeten themselves by wickedness for ruin before God dooms them to it. A mans hell grows out of his own character and conduct.
II. The destiny of the suffering good. In the midst of his persecutions and trials the Psalmist confidently anticipates a life of devout and hearty praise. Notice
1. The object of his praise. Unto Thee, O my strength, will I sing. God was the source of the strength of the Psalmist. In Him he found all that he needed, and to Him his praise was offered.
2. The reason of his praise. For Thou hast been my defence and refuse in the day of my trouble. For God is my defence, the God of my mercy. The rich grace of God toward us, and His sure protection of us, are a most sufficient reason for heartiest and grate-fullest praise.
3. The theme of his praise. I will sing of Thy power; yea, I will sing aloud of Thy mercy. M. Henry: Power, without mercy, is to be dreaded: mercy, without power, is not what a man can expect much benefit from; but Gods 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.
4. The manner of his praise.
(1) He would sing. Devout song is a natural and becoming expression of gratitude and joy.
(2.) He would sing aloud. In this way he would make his boast in the Lord, and seek to enkindle the spirit of worship in others.
(3.) He would sing aloud in the morning. The morning is the emblem of deliverance from trial, of prosperity and of joy. Morning is the beautiful symbol of the destiny of the righteous. God will turn the darkness of their night of suffering into the beautiful light of the morning of gladness. (Comp. 2Sa. 23:4; Job. 11:17; Psa. 90:14; Psa. 92:2). The wicked are advancing to the thick darkness of a dread night: the righteous to the unwaning light of a joyous day.
III. The reign of God manifested in these diverse destinies. The dark destiny of the wicked, and the joyous one of the good, are regarded by the Psalmist as supplying evidence of the righteous government of God. Let them know that God ruleth in Jacob unto the ends of the earth. David desired that it might be known among the nations that God ruled over His peoplenot the cruel and wicked Saul, but the holy God. His feeling was similar to that to which he gave expression as he encountered Goliath, That all the earth may know that there is a God in Israel. The design of Gods judgments is to convince men that the Lord reigneth. They aim not merely at the punishment of the impenitent, but at the warning of the wicked, the confirmation of the faith of believers, and the instruction of all men.
CONCLUSION.
1. If there be revenge found in the desire of the Psalmist concerning his enemies, in that he is not an example to us. In him revenge cannot be commendable. In us, in this Christian dispensation, it would be exceedingly sinful.
2. Yet wickedness brings misery and leads to ruin. It is well that it does. It would be evil and unspeakably calamitous were it otherwise. Every right-minded and true-hearted man must approve this,rejoice in this.
3. So righteousness tendeth to life and peace and joy. He who by faith is interested in the Divine power and mercy may triumph even in the midst of his enemies. Light is sown for the righteous, &c.
4. Though appearances sometimes seem inconsistent with the supremacy of the righteous government of God, yet he ever ruleth, and in the end His government shall be universally acknowledged.
MEDITATION AND PRAISE
(Psa. 59:16-17.)
Consider
I. The subject of the Psalmists meditation.
1. He meditated upon the Divine mercy. All the perfections of the Divine nature are glorious and furnish matter for delightful meditation. But it is from His mercy that we draw our chief consolation, encouragement, and hope. Every good man has an experimental knowledge of the mercy of God. In every age God has exercised his mercy to men; but the gift of Christ is its grandest expression. To seek an interest in the mercy of God is of the first importance.
2. He contemplated God as his refuge in trouble. Thou hast been my defence and refuge, &c. To have a refuge in time of trouble is desirable. Lord, Thou hast been our dwelling-place in all generations. We have every encouragement to put our trust in God. He is represented as a rock, a fortress, a high tower, a shield, and a buckler. God as a refuge
(1.) Is near,always at hand.
(2.) Affords the greatest security.
(3.) Is suitable. Our troubles differ, but He is a suitable refuge in every trouble.
(4.) David proved God as his refuge. Saul had laid plots to destroy him, but the Lord had delivered him. We also have obtained support and relief by trusting in God.
3. He contemplated God as his strength and confided in His power. I will sing of thy power. Unto Thee, O my strength, will I sing. In what respects are we to consider God as the strength of His people?
(1.) He defends them from danger by His power.
(2.) He assists and strengthens them for duty by His grace.
II. The influence of the Psalmists meditation. It led him to praise God. I will sing, &c.
1. Praising God is most reasonable.
2. Is a pleasant and delightful exercise.
3. Should be a part of every days employment. Divine goodness is daily manifested and should be daily acknowledged.
4. Will tend to prepare us to meet the trials which may yet be before us.
5. Will tend to meeten us for the enjoyment of heaven.
6. Requires a suitable frame of mind. True praise springs from gratitude; and is promoted by a consideration of what God is, what He has done for us, and what he has promised to do for us.
CONCLUSION.
1. How great are the privileges of the people of God!
2. How important seriously to consider whether we are interested in these privileges.
3. Learn the importance of continuing to make God our refuge in trouble.Abridged from an unpublished M.S.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 59
DESCRIPTIVE TITLE
The Beleaguered Psalmist Prays for Rescue and Avenging.
ANALYSIS
Stanza I., Psa. 59:1-5, In Praying for Rescue, the Psalmist Describes the Character and Conduct of his Enemies, and Protests his Own Innocence. Stanza II., Psa. 59:6-9, Further Describing his Enemies, he Anticipates a Divine Mockery of the Nations, and Rises to a Refrain of Praise for Divine Protection. Stanza III., Psa. 59:10-13, In his Confidence, he Prays for the Monumental Preservation, and Ultimate Destruction of his Enemies, to the Praise of Jehovah as Universal Ruler. Stanza IV., Psa. 59:14-17, With the Disappointment of his Enemies, he contrasts His Own Anticipated Joy, and Repeats his Refrain of Praise.
(Lm.) By DavidA Tabletwhen Saul sent,
and they watched the house to kill him.
1
Rescue me from my foes, O my God,
from them who rise up against me shalt thou set me on high:
2
Rescue me from the workers of iniquity,[639]
[639] Or: mischief (naughtinessDr.).
and from the men of bloodshed save me.
3
For lo! they have lain in wait for my life,[640]
[640] U.: soul. Cp. Intro., Chap. III., Soul.
mighty ones keep gathering against me,
not for transgression of mine; nor for sin of mine O Jehovah!
4
Without iniquity of mine do they run and station themselves,
oh rouse thyself to meet me and see:
5
Yea thou Jehovah of hosts God of Israel[641]
[641] M.T. (as rendered by Dr.): And thou, Jehovah God of hosts, the God of Israel. Br. has simply: Thou Yahweh, Sabaoth.
oh awake to visit all the nations,
do not be gracious unto any mischievous traitors.
6
They return at even they growl like a dog they surround the city.
7
Lo! they pour forth with their mouth,
swords are in their lips,
For who can hear?
8
But thou Jehovah wilt laugh at them,
thou wilt mock at all nations,[642]
[642] Cp. Psa. 2:4.
9
O my[643] Strength! unto thee will I make melody,[644]
[643] So some cod. read (w. Sep. and Vul.)Gn.
[644] So it slid. be. Cp. Psa. 59:17Gn. M.T.: over thee will I keep guardDr.; upon thee will I waitDel.
for God is my lofty retreat.
10
My God of kindness will come to meet me,
God will let me gaze on my watchful foes.
11
Do not slay them lest my people forget,
cause them to wander by thy hosts[645] and prostrate them,our Shield! Sovereign Lord!
[645] Or: army, forceearthly or heavenly.
12
The sin of their mouth is the word of their lips,
let them then be captured in their pride,
both for the oath and for the deception they recount.
13
Bring to a full end in wrath, bring to a full end that they may be no more:
that (men) may know there is a God in Jacob
who is ruling to the ends of the earth.[646]
[646] That the God of Jacob ruleth the ends of the earthSep.
14
Then let them return at even let them growl like a dog let them surround the city.
15
They will be suffered to prowl about for food,
and if not satisfied then let them whine!
16
But I will sing thy strength,
I will ring out in the morning thy kindness;
For thou hast become a lofty retreat for me,
and a place to flee to when I am in a strait.
17
O my strength! unto thee will I make melody,
for God is my lofty retreat my God of kindness.
(Lm.) To the Chief Musician.
(CMm.) For the lily of testimony = The feast of weeks.
PARAPHRASE
Psalms 59
(Written by David at the time King Saul set guards at his home to capture and kill him. 1Sa. 19:11)
O my God, save me from my enemies. Protect me from those who have come to destroy me.
2 Preserve me from these criminals, these murderers.
3 They lurk in ambush for my life. Strong men are out there waiting. And not, O Lord, because Ive done them wrong.
4 Yet they prepare to kill me. Lord, waken! See what is happening! Help me!
5 (And O Jehovah, God of heavens armies, God of Israel, arise and punish the heathen nations surrounding us.) Do not spare these evil, treacherous men.
6 At evening they come to spy, slinking around like dogs that prowl the city.
7 I hear them shouting insults and cursing God, for No one will hear us, they think.
8 Lord, laugh at them! (And scoff at these surrounding nations too.)
9 O God my Strength! I will sing Your praises, for You are my place of safety.
10 My God is changeless in His love for me and He will come and help me. He will let me see my wish come true upon my enemies.
11 Dont kill themfor my people soon forget such lessonsbut stagger them with your power and bring them to their knees. Bring them to the dust, O Lord our shield.
12, 13 They are proud, cursing liars. Angrily destroy them. Wipe them out. (And let the nations find out too that God rules in Israel and will reign throughout the world.)
14, 15 Let these evil men slink back at evening, and prowl the city all night before they are satisfied, howling like dogs and searching for food.
16 But as for me, I will sing each morning about Your power and mercy. For You have been my high tower of refuge, a place of safety in the day of my distress.
17 O my Strength, to You I sing my praises; for You are my high tower of safety, my God of mercy.
EXPOSITION
Most of this psalm answers well to the historical occasion named in its superscription; and though, both in form and in substance, it suggests subsequent and adaptations and additions, yet these are comparatively unimportant, and need not divert us from the fruitful reflections which spring from the origin of this striking composition as a whole.
The writer is beset by enemies: just such enemies as we know David had in the court of King Saulworkers of iniquity, men of bloodshed, foreigners who had taken the oath of allegiance to Israel and yet could boast of the deception they had practised in accepting it; probably, like Doeg, the Edomite, rich and powerful, with ready access to the ear of Saul, and more willing than Davids fellow-Hebrews to become the tools of that fickle and jealous monarch. Such men, in Davids intensely patriotic eyes, would appear like unclean dogs, ravenous, cruel, dangerous.
At the hands of these enemies, the writer is now in imminent danger. They have been lying in wait for him, keep gathering together against him, saying false and cruel things about him, thereby converting their tongues into swords; they not only gather against him, but watch, one or two by day and a larger number by night, surrounding the city, so as to guard every avenue of escape. So far, a graphic picture of the way in which Sauls emissaries would seek David for the purpose of killing him.
There is surely little cause for wonder that so much importance should be attached to the active use of their tongues in hunting for David. For though scouts and watchers when thus on duty would naturally do that part of their work in silence and by stealth; yet the most effective part taken by these men, would be their use of their tongues when they had Sauls ear, and when rallying their own and Davids fellow-servants to join in the pursuit and the waylaying. No doubt there would be times of actual watching, when their policy would be silence; but there would be times of discovery that they had lost their prey, when volleys of cursing would be poured forth by their mouth; and when compelled to return to their master with the confession that the young Bethlehemite had escaped them, it is likely that their crestfallen looks and abject words made them appear not a little like curs whining as if in fear of a beating. And, if David could foresee their shame overtaking them, he might very well say: If not satisfied, then let them whine! Whether it be supremely dignified or not, at least it is life-like! So far, both the conditions presupposed by the psalm, and the movements evident therein, are unmistakably such as suit the crisis named in the superscription.
But, in two places of the psalm, it must be admitted to be open to question whether we have an original sentiment, or a later addition. These two places are at Psa. 59:5; Psa. 59:8 respectively. At the former point, there is the outburst of the prayerAwake to visit all nations; and at the latter, there is the positive assuranceBut thou, O Jehovah, will laugh at them, Thou wilt mock at all nations. Here it may, plausibly, be contended, we have traces of a later time. And it may be so. It may be, that it is too soon yet for the antagonism of Gentile nations to Jehovah and of His antagonism to them to be thus anticipated. Such a forecast would more naturally become the later times of Hezekiah, when Sennacherib came against Israel with his Assyrians; or of Jeremiah, when Nebuchadnezzar was coming with his Babylonian hosts; or, still more, the troublous times of the return from the Exile when the little Gentile nations around Israel were so persistent and so malicious in their conspiracies and attacks on Israel. These outbursts in the psalm against Gentiles may very plausibly be attributed to such a later time. And there we might be content to leave the problem; especially as not raising any real objection against the Davidic authorship of the main body of the psalm, when the known habit of adapting psalms to later occasions has due allowance made for it.
On this point we should not have lingered, but for the desire of protesting that even this concession to the probability of a later date for a few lines in this psalm cannot be compelled. It is probableno more. It may have been given to David himself, thus early in his prophetic career, to catch glimpses of later events in the history of Israel: to be led on to catch such glimpses from nothing more developed than the antagonism and treacheries of a few Doegs among the retainers of Saul.
Worthy of observation is that unique prayer in Psa. 59:11 of this psalm: Do not slay them, lest my people forget, cause them to wander. On the one hand this reminds us of Pharaoh, who instead of being at once slain, was preserved to permit him to develop all the obstinacy that was in himto the brighter manifestation of the glory of Jehovah; and, on the other hand, it quickens our inquisitiveness to learn from later prophecies whether or not the restored Israel of the future may not be similarly kept in mind by the monumental sparing of enemies who would otherwise be summarily destroyed (cp. Dan. 7:12).
Theylet them whine; but I will sing: a contrast, almost harsh in its sharpness; yet how suggestive. Ours be the faith in the Right, and in the God of Rightness, that by detestation of all meanness, and the wholehearted love of nobleness, we may know how to escape the whine and ensure the song.
QUESTIONS FOR DISCUSSION
1.
What particular experience of David forms the background for this psalm? (Cf. 1Sa. 19:11-18) Discuss the problem of verses five and eight where mention is made of nations.
2.
Consider carefully the Analysis of this psalm and then read this from Scroggie: In structure the Psalm is highly artificial. There are two main divisions, Psa. 59:1-9 and Psa. 59:10-17. Each of these ends with a refrain in which the Psalmist speaks of God as his strength and high tower (Psa. 59:9; Psa. 59:17). Each of these main divisions has two stanzas divided by a Selah (Psa. 59:5; Psa. 59:13) and the second stanza in each division begins in the same way (Psa. 59:6; Psa. 59:14). The two main divisions closely resemble one another, but each has its characteristics (Ibid. p. 55). Discuss the structure of this psalm.
3.
Discuss the import of the description the psalmist gives of his enemiesas in verses one through five and verses six through nine?
4.
What is meant by the little phrase in verse eleven slay them not lest my people forget? Discuss its application to our day.
5.
When does God laugh? (Cf. Psa. 59:8) What kind of laugh is it? Discuss.
Fuente: College Press Bible Study Textbook Series
(1) Defend me.Literally, set me on high, i.e., place me on some lofty and secure height.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Defend me Literally, set me on high, as in a strong tower, or upon a rocky cliff. The first two verses are an earnest cry for help.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heading ( Psa 59:1 a).
‘For the Chief Musician; set to Al-tashheth. A Psalm of David. Michtam; when Saul sent, and they watched the house to kill him.’
Like the last two Psalms this is another Psalm which is dedicated to the Choirmaster or Chief Musician, and set to the tune of ‘Do Not Destroy’. It is a Psalm of David, a Michtam (plea for ‘cover’ or protection).
The provenance of the Psalm is said to be when Saul sent some of his men to watch David’s house in order to kill him (1Sa 19:1; 1Sa 19:8 ff.). Compare our interpretation of Psalms 55. And there can be do doubt that in spite of its reference to the nations, the Psalm is of a very personal kind. Note the contrast between ‘me’ (regularly) and ‘my people’ (Psa 59:11). Indeed, the references to the nations could arise from the fact that those who came to kill David were mainly mercenaries recruited by Saul for his standing army. Israel’s farmers would not want to be part of a standing army for they had wok to do in the fields. Such mercenaries may well be in mind in 1Sa 14:21, for ‘Hebrews’ (compare Habiru) is an unusual term for Israelites except as used by foreigners, (it is rarely if ever used by Israelites of themselves), and they are described in that verse as contrasted with Israelites. Furthermore we know that in those days foreign mercenaries were sometimes known as Habiru (stateless persons). Compare how many of David’s men also appear to have been foreigners.
David Prays For Deliverance From Armed Men, Including Foreign Mercenaries, Sent By Saul, Who Seek His Life As They Watch His House With A View To Killing Him When He Emerges ( Psa 59:1-5 ).
As a prominent commander David’s house would be well guarded. He was also married to Saul’s daughter Michal, who was, of course, in the house with him. And he was popular with the people. Thus Saul had three good reasons for not simply openly sending in his soldiers to kill David. He therefore sent them to watch David’s house with a view to killing him surreptitiously when he emerged (1Sa 19:11). In view of David’s own possible escort, this would require a good number of men.
Michal, who would know her father well, appears to have been suspicious of the men who had gathered outside the house, which as befitted David’s position would have been a large one, and warned David of what was afoot (1Sa 19:11). Indeed, her father may have sent her a warning to make sure that she kept out of the way. Thus she had good grounds for being suspicious.
So, aware of what was happening, David calls on God to deliver him, declaring his innocence, and describing the unscrupulous and bloodthirsty men who are out to assassinate him.
Psa 59:1-2
‘Deliver me from my enemies, O my God,
Set me on high from those who rise up against me.
Deliver me from the workers of iniquity,
And save me from the bloodthirsty men.’
He calls on God to deliver him from ‘his enemies’, ‘the workers of iniquity’, ‘bloodthirsty men’. With that in view he asks to be ‘set on high’ by God, out of danger’s reach, so that they will not be able to touch him. The thought is of his being secure, as though in a fortified tower (see Psa 59:9; Psa 59:16).
He knew that that his adversaries were not just soldiers sent to perform their duty of arresting him so that he could have a fair trial, but men who hated him, selected because of their willingness to be part of a plot against him, and not averse to shedding innocent blood. At this stage Saul dared not attack him openly, for there were too many who might have come to David’s support, including his own son Jonathan. But in his jealousy, and because he suspected David of having an eye on the throne, he was determined to kill him, even though he had promised Jonathan that he would not (1Sa 19:6). Thus Saul had had to find men willing to be a part of his plot, some of whom would no doubt be mercenaries who only therefore owed loyalty to him.
Having been made a public Psalm, the Psalm was a reminder to all that when trouble beset them, in whatever form, they could look to God for help. We all find ourselves at times beset by troubles, and even possibly the target of influential people. At such times we can call on this and similar Psalms for comfort, as they lift us up to God for protection under His wings.
Psa 59:3-4
‘For, lo, they lie in wait for my life,
The mighty gather themselves together against me,
Not for my transgression, nor for my sin, O YHWH.
They run and prepare themselves without my fault,
Awake yourself to help me, and behold.’
David points out to God that these mean are lying in wait for his life (an indication of the personal nature of the Psalm), although not for anything that he has done because he is innocent. It is not because of any particular sin or rebellion of which he is guilty, for in this regard he is without fault. He is totally loyal to Saul.
And he stresses the strength of the force that has come against him. ‘The mighty’ suggests that he recognised, as he surveyed them through a window, that they included some of Saul’s best warriors, powerful men who had come together for the sole purpose of assassinating him. He was not a fearful man, and he knew how to look after himself, something which Saul would have taken into account when determining the size of the force that he chose to send. But he knew that this assassination squad was too strong for him and the men who were with him to be able to cope with.
He points out their zeal to take him. They have ‘hastened and prepared themselves’ (it bears all the signs of a rushed operation hatched by Saul in one of his periods of severe depression), and he has done nothing to deserve it (see 1Sa 20:1). So he calls on YHWH to ‘awake Himself’ on his behalf, and take note of what is happening. Saul has aroused these men on his side, let YHWH now arouse Himself on David’s side.
All of us may feel at some time or other that the whole world is against us, even though it is not our fault. At such times we too can pray this prayer. And no one experienced this kind of situation more than our, Lord Jesus Christ, Who was constantly beset by men who were trying to get Him.
Psa 59:5
‘Even you, O YHWH, God of hosts, the God of Israel,
Arise to visit all the nations,
Do not show favour to any wicked transgressors. [Selah’
David has recognised the diversity of Saul’s assassination squad, mercenaries from a number of nations, and he may well have felt that the whole world was against him. So he calls on God to deal with them all, and not to spare any of them, because they are showing themselves to be evil men. It would not even have crossed his mind to take part in an operation like this himself. It was totally abhorrent to him.
Alternately it may be that the sight of all these foreign soldiers out to get him has awoken his mind to the perils that Israel is facing from nations round about (see 1Sa 14:47-48), and thus causes him, in the nobility of his heart, to pray for Israel’s deliverance as well as his own, and not spare any wicked transgressors. He would not be unaware of the threats facing Israel. It might thus indicate his breadth of mind in that, in spite of his own troubles, he is still concerned for Israel’s fate.
Note his description of God as, ‘YHWH, God of Hosts, God of Israel’. In his extremity he recognises that he needs a powerful God to save him, not only YHWH his covenant God, but YHWH Who is the God of Hosts, sovereign over all hosts of heaven and earth, and with a special concern for Israel. This title would be especially apposite if his thought had turned for a moment to Israel’s wider problems.
Some see this verse as added to the Psalm later (or altered to suit) when it became a public Psalm and a prayer for the deliverance of Israel. Many hymns today are later altered for some purpose, whilst still being attributed to the original author. This cannot be discounted, but it is not really necessary. The nation’s fate was always on Daid’s heart.
‘Selah.’ This musical note might be seen as indicating a break in his words, giving time for thought and worship when it became a public Psalm.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 59
Psa 59:1 (To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him.) Deliver me from mine enemies, O my God: defend me from them that rise up against me.
Psa 59:1
NLT, “A psalm of David”
Rotherham, “A Precious Psalm of David”
DRC, “The inscription of a title to David himself”
LXX, “ ”
VgClem, “Tituli inscriptio, ipsi David”
Comments – A similar Hebrew word ( ) (3800) means, “something carved out, i.e. ore; hence, gold.” Peter Craigie tells us that some scholars translate the title “A Golden Psalm” from “early rabbinical interpretations.” [82] Therefore, we get a variety of translations that carry the idea of treasure or gold.
[82] Peter C. Craigie, Psalms 1-50, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 19, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 154.
LITV, YLT, “A Secret Treasure of David”
Luther, “Ein glden Kleinod David”
There are six so called “Michtam Psalms” (16, 56, 57, 58, 59, 60), which open with the phrase “Michtam of David.” A similar title “the writing of Hezekiah” is used as the title for the psalm of Hezekiah in Isa 38:9-20, which uses a similar Hebrew word ( ) (H4385), means “a writing, the characters of something written, or a document such as a letter, a copy, an edict, or a poem.”
Psa 59:1 “when Saul sent, and they watched the house to kill him” Comments – The story of Psalms 59 is found in 1Sa 19:11-18.
Fuente: Everett’s Study Notes on the Holy Scriptures
Prayer of an Innocent Person against Those who Seek His Soul.
v. 1. Deliver me from mine enemies, O my God, v. 2. Deliver me from the workers of iniquity and save me from bloody men, v. 3. For, lo, they lie in wait for my soul; the mighty, v. 4. They run and prepare themselves, v. 5. Thou therefore, O Lord God of hosts, v. 6. They, v. 7. Behold, they belch out with their mouth, v. 8. But Thou, O Lord, shalt laugh at them, v. 9. Because of His strength will I wait upon Thee, v. 10. The God of my mercy shall prevent me, v. 11. Slay them not, lest my people forget, v. 12. For the sin of their mouth and the words of their lips, v. 13. Consume them in wrath, v. 14. And at evening let them return; and let them make a noise like a dog and go round about the city, v. 6. v. 15. Let them wander up and down for meat, v. 16. But I will sing of Thy power, v. 17. Unto Thee, O my Strength,
Fuente: The Popular Commentary on the Bible by Kretzmann
Cheth. True Piety the Calling of the Believers.
v. 57. Thou art my Portion, O Lord; I have said that I would keep Thy words. v. 58. I entreated Thy favor, v. 59. I thought on my ways, v. 60. I made haste, v. 61. The bands of the wicked have robbed me, v. 62. At midnight, v. 63. I am a companion of all them that fear Thee, v. 64. The earth, O Lord, is full of Thy mercy,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
LIKE Psa 56:1-13 and Psa 57:1-11, this is a cry for deliverance out of great peril, with a final expression of confidence (verses 16, 17) that the deliverance will be granted. From the psalm itself there is some difficulty in determining who are the enemies against whom aid is sought, since, while the bulk of the allusions suggest domestic enemies, there is distinct mention of the “heathen” in two places (Psa 57:5, Psa 57:8). Hence it has been argued by critics of note that the entire complaint is against foreign foes, and the complainant either the nation (De Wette), or a late king of Judah (Ewald), or a Maccabean leader (Hitzig), or a poet of the time of Nehemiah (Koster). But the whole character of the psalm is Davidic, and the “title” must be regarded as having more intrinsic weight than the conjectures of critics, especially of critics who are so wholly at variance one with another as these. The title lays it down that the psalm is David’s, and assigns, as the occasion of its composition, Saul’s sending emissaries to watch the house where David was, with the intent to kill him. The reference is clearly to the narrative in 1Sa 19:11-18. And the psalm itself, when carefully considered, will be found to agree well with this time and occasion.
It is generally agreed that the composition divides into four portions, two of them closed by the pause mark, “Selah,” and the other two by a refrain. It thus consists of four strophes, the first of five verses (1Sa 19:1-5), and the other three of four verses each (1Sa 19:6-9, 1Sa 19:10-13, and 1Sa 19:14-17).
Psa 59:1
Deliver me from mine enemies, O my God. This is David’s almost constant cry (see Psa 7:1; Psa 17:13; Psa 22:20; Psa 25:20; Psa 31:1, Psa 31:2, Psa 31:15; Psa 35:17; Psa 40:13; Psa 43:1; Psa 69:18; Psa 70:1, Psa 70:4; Psa 109:21, etc.). He has enemies, both domestic and foreign. In his early youth Saul becomes his enemy out of jealousy; then most of Saul’s courtiers espouse their master’s quarrel, he has enemies at the court of Achish; enemies in his family, even among his sons, as Absalom enemies among his counsellors, as Ahithophel; foreign enemies on all sides of himPhilistines, Edomites, Moabites, Ammonites, Amalekites, Syrians, Mesopotamians, etc. Against all of them he invokes God’s aid, and by God’s aid he triumphs over all. Defend me from them that rise up against me; or, set me on high above them (Kay, Revised Version). David’s domestic foes “rose up against him,” no less than his foreign foes; made war on him; sought to seize his person, and put him to death.
Psa 59:2
Deliver me from the workers of iniquity, and save me from bloody men. Foreign enemies are never reproached with being “bloody men,” since war is their trade, and it is their business to wound and slay.
Psa 59:3
For, lo, they lie in wait for my soul. The emissaries of Saul were sent to David’s house “to watch him, and to slay him in the morning” (1Sa 19:11). This seems to be the “lying in wait” intended. Warned by his wife, Michal, Saul’s daughter, David fled from his house during the night through a window, and so saved himself (1Sa 19:12). The mighty (or, the strong ones) are gathered against me; not for my transgression, nor for my sin, O Lord. Not in consequence of any wrong that I have done. It is noted, as characteristic of David’s early psalms, that he protests his absolute innocence in them.
Psa 59:4
They run and prepare themselves without my fault; or, “establish themselves””take up their position” (so Hengstenberg, Kay, and Professor Cheyne). Awake to help me (see the comment on Psa 44:23). And behold; i.e. “see how things arehow innocent I am; how unjust and cruel are my enemies!”
Psa 59:5
Thou therefore, O Lord God of hosts, the God of Israel (comp. Psa 69:6, also “a psalm of David”). Awake to visit all the heathen. “All” is emphatic, and means not only those without the covenant, but also those withinthe wicked Israelites. It is noted that Saul’s instruments consisted of two classesactual heathen, such as Doeg the Edomite; and irreligious Israelites, as the Ziphites and others, who were no better than heathen. Be not merciful to any wicked transgressors. “The Hebrew words denote treachery and faithlessness” (Cook). They are scarcely applicable to open foreign enemies.
Psa 59:6-9
“Here a new stanza begins” (Cheyne). The “enemies” of Psa 59:1 and the “workers of iniquity” of Psa 59:2 are more elaborately portrayed. First they are represented as “dogs”such hideous, half-wild dogs as frequent Eastern cities, which sleep during the greater part of the day, and rove about in packs at nightunclean, horrid, loathsome animals (Psa 59:6). Then they appear as menabusive, slanderous, godless (Psa 59:7). In conclusion, appeal is made to God against them. He will “laugh them to scorn” (Psa 59:8); and he is a sure Defence against all their efforts (Psa 59:9).
Psa 59:6
They return at evening. Having traced David to his house, they disperse for a time, but “return” again at evening, and take up their watch (1Sa 19:11). They make a noise like a dog; i.e. snarl and growl, quarrelling more or less among themselves during the night time. And go round about the city. Either wander vaguely about, as dogs do for prey, or patrol the walls and gates to see that David does not quit the city, and so escape them.
Psa 59:7
Behold, they belch out with their mouth. All night long they keep uttering abuse and execrations and threats (comp. Psa 94:4). Swords are in their lips (comp. Psa 57:4). Speeches that wound and cut to the heart. For who, say they, doth hear! (comp. Psa 10:11-13; Psa 64:5; Psa 73:1-28 : 11; Psa 94:7). They think themselves irresponsible for their words. No one will hear or know what they say.
Psa 59:8
But thou, O Lord, shalt laugh at them (comp. Psa 2:4). Thou shalt have all the heathen in derision (see the comment on Psa 59:5, and particularly the explanation there given of “all the heathen”).
Psa 59:9
Because of his strength. There is no “because of” in the original, and the reading, “his strength” (), is doubtful. Several manuscripts have “my strength” (), and this reading was followed in all the ancient versions. Most modern critics prefer it, and translate, O my strength, as in Psa 59:17. Will I wait upon thee; rather, I will wait upon thee. For my God is my Defence; or, my High Tower (Revised Version).
Psa 59:10-13
The enemies are still the main subject. Their pride, their cursing, their lying, are denounced (Psa 59:12). The psalmist trusts to “see his desire” upon them (Psa 59:10). First he begs that they may not be slain, but only “scattered abroad,” so that they may remain as examples of God’s vengeance for the warning of others (verse. 11). Then, forgetting this wish, he pleads for their capture and their utter destruction, without which God’s glory will not be fully vindicated (Psa 59:12, Psa 59:13).
Psa 59:10
The God of my mercy shall prevent me; or, according to another reading, God with his mercy shall prevent (i.e. anticipate) me. God shall let me see my desire upon mine enemies (comp. Psa 54:7).
Psa 59:11
Slay them not, lest my people forget; i.e. my true peoplefaithful Israel. The psalmist’s “first thought is, that by lingering on in life for a while the wicked may be more edifying monuments of the Divine anger” (Cheyne). (For a parallel, see Exo 9:16.) Scatter them by thy power; or, make them wanderers (comp. Gen 4:12, Gen 4:14). It has been often noted that David’s curse seems to have passed on to the entire nation of the Jews. And bring them down, O Lord our Shield; i.e. “cast them down from their honourable positions bring them into misery and disgraceO Lord, who art our Defense and Shield” (comp. Psa 3:3; Psa 18:2; Psa 28:7).
Psa 59:12
For the sin of their mouth and the words of their lips; rather, the sin of their mouth is each word of their lips (Hupfeld, Cheyne); or, O the sin of their mouth! O the word of their lips! (Ewald, Kay, Canon Cook). Let them even be taken in their pride. Saul’s special emissaries (1Sa 19:11) would, of course, be proud of their mission. And for cursing and lying which they speak (comp. Psa 10:7; and, for an example, see 2Sa 16:5-8).
Psa 59:13
Consume them in wrath, consume them; or, “make an end of them””bring them to naught.” That they may not be; or, “that they be no more.” And let them know that God ruleth in Jacob unto the ends of the earth. The frustration of their plans, and their signal punishment, will cause the God of Israel to be recognized widely as the King of the whole earth. Compare the words of David to Goliath, “I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel” (1Sa 17:46).
Psa 59:14-17
David here turns back from the future fate of his enemies to their present condition,and repeats Psa 59:7 verbatim. He thus reminds himself of his existing danger; he is still being soughtthey are still in quest of their prey, and will continue so till morning comes (Psa 59:15). But in the morning he will be gonehe will have escaped them. Upon this thought occurring, he raises a renewed thanksgiving to God (Psa 59:16, Psa 59:17)
Psa 59:14
And at evening let them return; rather, they return, as in Psa 59:6. And let them make a noise like a dog; rather, they make a noise. And go round about the city. Keeping their watch upon me.
Psa 59:15
Let them wander up and down for meat; rather, they wander up and down for meat. David himself was the prey which they desired. They kept guard around his house, wandering, no doubt, up and down. And grudge if they be not satisfied; rather, as in the margin and in the Revised Version, and if they be not satisfied, they will stay all night. This they appear to have done from 1Sa 19:11-15.
Psa 59:16
But I will sing of thy power; rather, of thy strengththe same word as that used in Psa 59:9 and Psa 59:17. Yea, I will sing aloud of thy mercy in the morning. When the morning came, David had escaped (1Sa 19:12), and could “sing of God’s mercy” securely at Ramah, where he had joined Samuel. For thou hast been my Defense and Refuge in the day of my trouble; or, my High Tower, as in Psa 59:9 and Psa 59:17.
Psa 59:17
Unto thee, O my Strength, will I sing: for God is my Defense; or, Strong Tower (comp. Psa 59:9, which, if we read for , is so far, excepting in the verb, identical). And the God of my mercy; i.e. “the God who showeth mercy upon me” (comp. Psa 59:10).
HOMILIES BY W. FORSYTH
Psa 59:1-17
Waiting upon God.
There are expressions in this psalm which sound harsh and cruel, and which Christians would shrink from using. But, on the other hand, there is much here that comes home to our experience, and that is helpful and comforting in the great trials of life. It is something to know that good men have suffered affliction before usthat they have been falsely accused and foully wronged, that they have felt the pangs of grief and the bitterness of disappointment, and that they have had to bear much and wait long before deliverance came. The lesson is clear. It isWait upon God. This is the refrain, which comes so sweetly at the middle (Psa 59:10), and then with increased force and emphasis at the end (Psa 59:17). The figure seems that of a sentinel on his tower. He is set there to watch. He must be vigilant and patient. There is much to try him, but not till morning breaks will he find release.
I. WAITING UPON GOD ASSURES DELIVERANCE. Waiting implies faith and hope. “The husbandman waiteth for the harvest.” The physician waits for the effect of his remedies. The father waits for the time when his son is educated, and fit to take his place in the world. So we are to have faith, to hold ourselves still, in patient expectancy, till God’s will is made known. Waiting does not preclude personal effort. On the contrary, it implies it. God will not do for us what he has made us able to de for ourselves. Our duty is to work, and wait upon God for his blessing. We must do our part, if we expect God to do his part. But there are times when we have, so far as we know, done all in our power, when we have exhausted all lawful efforts, and yet our condition is not bettered, but rather grown worse. Our straits are great. Our needs are urgent. Our enemies press us on every side, and shout as if sure of their prey. What comfort it is, at such a time, to commit ourselves to God, and to wait patiently for him from whom our salvation cometh! Remember what God is, and what he has done. He is our “Strength” and our “Defence.” God in us is our Strengthour strength made perfect in weakness. We in God is our “Defence”our Strong Tower to which we run and are safe.
II. WAITING UPON GOD AWAKENS PRAISE. (Psa 59:14 17.) Here is a sweet strain of thanksgiving. The rage and malice of the enemy still continue, but it is malice that is defeated, and rage that is baulked of its prey. The “morning” brings deliverance, and, instead of the shrieks of the victim, there are the songs of the victor. God has saved his servant who trusted in him. How often has the same thing come true! God’s people, waiting upon him in the day of their trouble, have found “defence” and “refuge.” God’s power has delivered them from their enemies; God’s “mercy” has brought joy and peace to their hearts. Therefore they, with renewed ardour, say, “Unto thee, O my Strength, will I sing: for God is my Defence, and the God of my mercy.”W.F.
Fuente: The Complete Pulpit Commentary
Psalms 59.
David prayeth to be delivered from his enemies: he complaineth of their cruelty: he trusteth in God: he prayeth [or prophesieth] against them: he praiseth God.
To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him.
Title. al tashcheth. This psalm is a noble vindication of David’s innocence, in that he could, in the most private retirement, and upon the most serious and deliberate reflection, thus solemnly appeal to God, that he was not chargeable with the least perfidy, wickedness, or crime, which could excite the hatred of his enemies, and give occasion to Saul to pursue him with such eagerness and malice to his destruction, Psa 59:3-4. For he represents them as falsely defaming him, running to prepare themselves and execute Saul’s commands; as some of them besetting his house by night, and like snarling dogs ready to bite, threatening to lay hold of and murder him; whilst others went about the city to prevent any possible way of escaping; so that, according to the history, Michal was forced to let him down through the window to secure his retreat. He, therefore, earnestly prays for God’s protection; declares that his dependance for safety was on his power; assures himself that God would defend him; and resolves to celebrate the praises of him who had been his refuge and security in the time of danger. Chandler.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 59
To the chief Musician, Al-taschith, Michtam of David; when Saul sent, and they watched the house to kill him
1Deliver me from mine enemies, O my God:
Defend me from them that rise up against me.
2Deliver me from the workers of iniquity,
And save me from bloody men.
3For, lo, they lie in wait for my soul:
The mighty are gathered against me;
Not for my transgressions, nor for my sin, O Lord.
4They run and prepare themselves without my fault:
Awake to help me, and behold.
5Thou therefore, O Lord God of hosts, the God of Israel,
Awake to visit all the heathen:
Be not merciful to any wicked transgressors. Selah.
6They return at evening: they make a noise like a dog,
And go round about the city.
7Behold they belch out with their mouth:
Swords are in their lips:
For who, say they, doth hear?
8But thou, O Lord, shalt laugh at them;
Thou shalt have all the heathen in derision.
9Because of his strength will I wait upon thee:
For God is my defence.
10The God of my mercy shall prevent me:
God shall let me see my desire upon mine enemies.
11Slay them not, lest my people forget:
Scatter them by thy power; and bring them down,
O Lord our shield.
12For 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.
13Consume 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.
14And at evening let them return; and let them make a noise like a dog,
And go round about the city.
15Let them wander up and down for meat.
And grudge if they be not satisfied.
16But 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.
17Unto thee, O my strength, will I sing:
For God is my defence, and the God of my mercy.
EXEGETICAL AND CRITICAL
Its Contents and Composition.The Psalm is artistically arranged, in two parts consisting of two strophes each. In each part the same expressions and thoughts are rhythmically entwined with one another, and repeated with but slight differences. The Title in its first half has the same elements as those of the preceding Psalms. The other portion of the Title refers to the period of the pursuit of Saul, an episode of which is described in 1Sa 19:11 sq. For the contents and form of this Psalm do not lead as to limit that dangerous situation in Gibeah to the one night before the flight which was rendered possible by Michal. It is particularly the recurring verses, Psa 59:6; Psa 59:14, which describe repeated hostile waylaying, which began with the evening. Over against them the singer puts in Psa 59:5; Psa 59:8 the activity of Jehovah, and Psa 59:9; Psa 59:17 his personal relation and behaviour towards God in the assurance of victory in faith, with words which evidently refer to one another, and yet are not entirely of the same tenor. At the same time the form of expressions excludes the supposition of a change of place. It is more appropriate therefore to think of this Psalm as an evening song, originating from the experience of those dangerous times at Gibeah, (Delitzsch), than to refer it to the wearisome and dangerous flight of David after his deliverance by Michal, and to find the occasion for the Psalm in this circumstance, and put its composition in the time after this danger was overcome (Hengst.). The universal historical conception of the Divine judgment over all the heathen (Psa 59:5; Psa 59:8; comp. Psa 59:13) shows that it is not necessary to think of foreign enemies; rather this view is decidedly against their description as hungry men (Psa 59:11; Psa 59:15), roaming about the city in which the threatened man was then situated with them, (Psa 59:6; Psa 59:14), using slanders as weapons (Psa 59:7; Psa 59:12). Hupfeld concedes this, and likewise that the enemies appear throughout as personal, and that we have therefore no more to think of a lamentation of the people in the time of the exile, when the poet was in the same city with the heathen (De Wette),than of a siege, whether of Jerusalem by the neighboring nations confederate with the Chaldeans, under the last king of Judah (Ewald), or of some fortress in the time of the Maccabees (Hitzig), or of an attempt by the Samaritans to disturb the rebuilding of the holy city begun under Nehemiah (Kster, Maurer).The course of thought is in general the following: The prayer of the Psalmist for deliverance from bloodthirsty enemies (Psa 59:1-2) is founded upon the mention of their waylayings and his innocence (Psa 59:3-4), and then takes the form of a prayer for the Divine punishment in a universal historical character (Psa 59:5). This characteristic again appears in the expressions of the assurance of victory, which follow the description of the disgraceful conduct of the enemies (Psa 59:6-7). This assurance lies in the position and actions of God as well as of His threatened servant, (Psa 59:8-9). This characteristic becomes still more definite in the prayer which results from this confidence in the gracious operations of God, which prayer is that a moral effect may be produced upon his people through their perception of the Divine judgment upon lying enemies (Psa 59:10-13), whose disgraceful conduct is again brought forward (Psa 59:14-15), which is then connected with the very different behaviour of the poet, who is assured of his deliverance by the grace of God, and testifies his thankfulness for it.
Str. I. [Psa 59:4. Run and set themselves.Perowne: The words are military terms: for the first, see Psa 18:29, (according to one interpretation), Job 15:26; Job 16:14; the other denotes the marshaling in order, the array of troops, with a view to the execution of a determined plan. Or as Hengst. explains, a metaphor borrowed from an attacking host, which, getting a firm footing on the walls of a beleaguered city, is ready to rush in over them, or through them, as already broken, into the city.Awake, to meet me, and see.Delitzsch: David is beset by such a band of assassins, as one besieged, sighs for relief, and calls upon Jehovah, who, as if asleep, seems as if He would abandon him. He calls upon Him with that bold appeal, to awake to meet him, that is to say, to push on to him with His help as an army of relief, and convince Himself in person of the extreme danger in which. His protege was involved.C. A. B.]
Psa 59:5. And Thou, Jehovah, Elohim, Sabaoth, God of Israel.Instead of Jehovah, Sabaoth, God of Israel (2Sa 7:27), Elohim is inserted here in addition, which cannot be connected with the Jehovah which precedes even here, as Gen 2:5 sq.; Exo 9:30; Jon 4:6, and as we then would have to supply Elohe=God of hosts. But still less as Jehovah=God, that is to say, God Jehovah, are we to translate here: God Sabaoth (Luther), as if Sabaoth had already become a proper name (Gesenius, Olshausen), as after the Sept., the New Testament and the Church; but Elohim is used here as Psa 80:7; Psa 80:14; Psa 84:8, in the same connection as Jehovah Sabaoth, Psa 24:10; Psa 84:3, and instead of this because Jehovah had already been mentioned, and Elohim in this Psalm is treated as a proper name. Thus there is no improper use of the term (Hupfeld), but a characteristic heaping up of names of God, the use of which in the Holy Scriptures is no more to be regarded as usual formulas and a drawling use of titles, than we are to suppose a poetical figure in connection with the judgment of the world.To visit all the heathen.Since is not to be changed into =proud (Paul.), or to be referred to the final judgment (Kimchi, Rosenm.), so no more is the expression which is taken out of all limitations by the all, to be referred to those heathen among whom the threatened Psalmist is said to have been (De Wette, Ewald, Olshausen, Hitzig), or to be explained improperly of those Israelites which resembled them in disposition (Isaki, Ruding., Venema, et al.), but as these enemies are described directly as faithless with respect to iniquity, it is to be understood as comprehensive of all enemies of the kingdom of God, domestic and foreign (Chald., Aben Ezra, Geier, J. H. Mich., Delitzsch). 1
Str. II. [Psa 59:6. They return at evening, howl like the dog and go about the city.This is the refrain of the Psalm (vide Psa 59:14). Ho compares his enemies to those half-wild dogs which are the scavengers of the cities of the East. They prowl about the streets at night, hunting for offal, and hesitate not to prey upon the dead and even the feeble and helpless, comp. Psa 22:16; 1Ki 14:11; 2Ki 9:36.2
Psa 59:7. They pour out, etc.Alexander: The first verb is expressive of a constant flow or gush. See above on Psa 19:2. What it is that they thus pour out, although not expressed, may be readily gathered from the context, namely, slanders and reproaches. The swords in their lips, are significant of sharp and cutting speeches, see Psa 55:21, and comp. Psa 52:3.C. A. B.]Who hears it?This question may either be regarded as the complaint of the singer (Rosenm., Hengstenberg, [Alexander]), or the fancy of the wicked (Syriac, Chald., Symm., Jerome, Isaki, et al.).
[Psa 59:8. But Thou, Jehovah, dost laugh at them.Whilst they think to fall upon their victim unexpectedly, there being no one to know of their purposes and to warn the singer of themyet Jehovah knowsJehovah sees them prowling in the night, and Jehovah laughs at their folly, and holds all the heathen in derision who revolt and plot against His anointed, comp. Psa 2:4.C. A. B.]
Psa 59:9. My strength, Thee will I regard.Instead of the here unmeaning , we are to read with the ancient versions and some codd.: , as a vocative. For the manifold attempts to explain the suffix of the third person have all been grammatical and syntactical vexations. Yet it is unnecessary to make any further changes in the reading in order to make this verse entirely like Psa 59:17 (Venema, Olshausen, Baur, et al.).
Str. III. Psa 59:10. My God will come to meet me with His grace.This reading is attested by the ancient versions, and Augustine uses it in proof of his doctrine of prevenient grace. It cannot be pushed aside in favor of the reading preferred by most interpreters after the Chald. and the Rabbins (which gives the sense: God of my grace=my God of grace, that is to say: my gracious God), although that reading is undoubted in Psa 59:17.3
[Psa 59:11. Make them wander, that is, lead them astray, so that they will fail of their object. This verb is used of Cain, Gen 4:12, and of Israel in the wilderness, Num 32:13; vide Psa 59:15, where their disappointment is expressed. Thus they would afford a better evidence that Jehovah was his protector than if they should die a sudden death.Our shield.Comp. Psa 3:3; Psa 18:2; Psa 28:6.
Psa 59:12. The word of their lips (is) the sin of their mouth (Hupfeld, Delitzsch, Moll, et al.), that is to say, every word they speak is a sin. Ewald, in order to avoid this tautology, makes the clauses parallel, thus: the sin of their mouth, the word of their lipsO let them be taken, etc. But the above rendering is more appropriate.
Psa 59:13. Consume them.Perowne: This does not contradict the previous imprecation. He would have his enemies destroyed at last, but only after they had been, by a protracted, miserable existence, a warning to men of Gods righteous severity.Unto the ends of the earth.Perowne: This may mean that God, sitting in Jacob, having there His throne, exercises thence a universal dominion. But, according to the accent, these words should rather be connected with the words: that men may know. So Calvin: David indicates a singular kind of punishment, one the fame of which would reach even the most distant nations. And so Hengstenberg, who refers to Davids words to Goliath, 1Sa 17:46 : And all the earth shall know that there is a God in Israel.C. A. B.]
Str. IV. Psa 59:15. They wander about in order to devour, if they are not satisfied, they pass the night.It is possible, by a slight change of the vowel points, to translate: if they are not satisfied they growl (Septuagint, Vulgate, Jerome, Luther, Geier, et al.). The present reading=they pass the night, is manifestly not to be explained of continued wandering about in search of food during the night (Isaki, Rosenm.), but of a night without the fruits of the days labor (Hupfeld), full of disquiet and pain from unsatisfied hunger, in contrast to the promise given to the pious, Pro 19:23 (Calvin, J. H. Mich., Hengstenberg, et al.), or to a remaining at the place and watching greedily for their food. It is true may be a particle of affirmation=truly (Ewald, Hitzig, Kster, Maurer); but the further explanation: they will satisfy themselves and remain (dead in the place) (Ewald), or: they will fight long enough and rest (Hitzig), is objectionable.
[Psa 59:16. In the morning.This is in evident contrast to the evening, in Psa 59:14. The enemies remain like hungry dogs unsatisfied in the streets, the Psalmist is delivered from their hands and praises God, his shield and defence, in the morning.C. A. B.]
Psa 59:17. To thee will I harp.Here there is a play upon words, with , Psa 59:9. To God is to be directed both things that the Psalmist has vowed, his playing upon the harp and his waiting (Psa 130:6), or better: his attention (2Sa 11:16) regarding, 1 Sam. 26:75.
DOCTRINAL AND ETHICAL
1. God exalts His refugees in the midst of their enemies to such a position and condition of spirit, that they can lie down to sleep quietly by night in the feeling of security under Divine protection, whilst their adversaries, like a pack of hungry dogs, howl about without attaining their ends. But as this security does not arise from a proud satisfaction with themselves, but, whilst they protest their own innocence against the slanders of wicked opponents, originates only from faith in Gods grace, it does not produce any idle expectation and self-indulgence, but a comforted and joyous giving over of themselves to God in constant observance of His providence and renewed thankfulness for His help.
2. Although God, in accordance with His nature and actions, needs not to be summoned or aroused, in order to behold what transpires on earth, and to interfere for the deliverance of the pious and the punishment of the ungodly, to make an end of the no less shameful than dangerous conduct of the faithless, yet this is a strong support to the oppressed and persecuted, as well as a natural expression of their needs, and an involuntary testimony of their faith in the righteous government of the Almighty, and the condescending goodness of the faithful God of the covenant.
3. The closer the history of a mans life is entwined in the history of the kingdom of God, the stronger is the impression made upon him, that his troubles as well as his deliverance have a universal significance transcending any personal references. In accordance with this on the one side is the pressure for a corresponding declaration of the judicial activity of God, that it may be experienced in the whole earth that the God of Israel is the only true God (1Sa 17:46); on the other side, the expression of satisfaction in the execution of the Divine judgments even to the extent of the annihilation of the enemies, which in the Old Testament not unfrequently advances to a personal desire of revenge.
HOMILETICAL AND PRACTICAL
It is well for those who not only look at their need, but at the same time behold and trust in the true helper in need.All the mighty ones of earth cannot cast you down, if God the Almighty will remain your strength and exalt you.If thou canst oppose thine innocence to the wickedness of thine enemies, thou mayst confidently rely upon Gods strength against their superiority over you.God sees very well how it fares with you, and knows likewise what He will do; but He would likewise be prayed to for His assistance.When the enemies word has wounded your heart like swords, let Gods word be your balsam.You may trust the power of the Almighty Lord of Hosts, the willingness of the faithful and gracious God of Israel to deliver and to judge.The punishments of God are not only for the ruin of the faithless, but likewise for the warning of believers.
Calvin: It is the peculiar function of God not only to tame the few, but to draw the whole world to punishment for their shameful deeds.
Starke: When the ungodly suppose that they have the righteous already in their hands, God knows how to open a way of deliverance.There is a visitation of grace and a visitation of wrath; he who would escape the latter, must humble himself in order to be capable of the former.Were it not for the almighty protection of God, Satan and the world would long since have devoured the Church.
Frisch: There are two kinds of innocence, one before God, the other before men.Tholuck: Although heaven is high, yet Gods ear reaches down to the earth.God will come a thousand miles with His grace to meet him who takes but a single step towards God.Taube: Power and grace are the two pillars of our help. The power of God without His grace is fearful, as the judgment over the enemies testifies; His grace without power would afford no comfort or help to the miserable.
[Matt. Henry: Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.When we think Gods judgments come slowly upon sinners, we must conclude that God has wise and holy ends in the gradual proceedings of His wrath.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.Barnes: Whatever may have been the means of our rescue, it is to be traced to the interposition of God.Spurgeon: To a brave man the danger causes little distress of mind, compared with the injustice to which he is subjected.It is the mark of thoughtful prayer, that the titles which are in it applied to God are appropriate, and are, as it were, congruous to the matter, and fitted to add force to the argument.How wrong is that state of mind which hates to hear of the punishment of the wicked!How frequently have we met with preventing mercythe supply prepared before the need occurredthe refuge built before the foreseeing grace of heaven has projected itself, and forestalled every difficulty.Sweet is the music of experience, but it is all for God; there is not even a stray note for man, for self, or for human helpers.C. A. B.]
Footnotes:
[1][Perowne: The nations, to an Israelite, would be the embodiment of all that opposed itself to God; and in appealing to God to punish them, he would, in fact, be appealing to Him to punish all evil wherever manifested. The special judgment would follow from the universal, and be an instance of it. Even for the vindication of his personal innocence, we find our Psalmist (Psa 7:6-8) calling upon God to assemble all nations to His judgment-seat. Such expressions seem to us exaggerated, partly because of the comparative coldness of the western mind, and partly because it is very difficult for us to conceive of the feelings of the true Israelite; to whom the whole outer heathen world was a world lying under the heavy wrath of God, and to whom the greater part of Israel itself seemed corrupt and apostate.C. A. B.]
[2][Wordsworth: This description of the malicious vigilance of Sauls messengers, thirsting for Davids blood (see 1Sa 19:11; 1Sa 19:15; 1Sa 19:20-21), is very applicable to the conduct of the enemies of Christ, who are compared in the Paschal Psalm to dogs thirsting for blood (see Psa 22:16; Psa 22:20), especially on the eve of His crucifixion. Then they went about the city of Jerusalem, like the howling and prowling dogs of the evening, in some Eastern cities. The Jews compared the Gentiles to dogs (see Mat 15:27); but they themselves were dogs, in their blood-thirsty cruelty and foul uncleanness, comp. Php 3:2.C. A. B.]
[3][The A. V. prevent is used here in the antiquated sense of going before, anticipating.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist is here at prayer: the cry is for defense against his enemies, while complaining of their injustice. He closeth in praise.
To the chief musician, Altaschith, Michtam of David; When Saul sent, and they watched the house to kill him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Let the Reader keep in remembrance that this Psalm, like the three former is a Michtam, a golden; precious Psalm; and that it is addressed to the chief Musician. See the observations on this title in the fourth Psalm. And if read with an eye to Christ, it is indeed a Michtam of David. if the Reader wishes to see its utmost application to the person of David, he will find the part of his history to which, it refers, 1Sa 19:11 . But who that reads the sorrows of Christ, in the persecutions of the Sauls of his day that arose against him, can leave the gospel to look for the explanation of this Psalm elsewhere?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 59:1 To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. Deliver me from mine enemies, O my God: defend me from them that rise up against me.
Al-taschith ] Destroy not, preserve me from this ambush. See Psa 57:1 , title.
When Saul sent, and they watched the house
Ver. 1. Deliver me from mine enemies, O God ] This psalm is the same in substance with those aforegoing, viz. David’s desire to be delivered from Saul’s craft and cruelty.
Defend me from them
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This is again “To the chief musician, Al-tascheth (destroy not), of David, Michtam, when Saul sent, and they watched the house to put him to death.”
As it is the nations or heathen who are here before the heart, Jehovah God of hosts, the God of Israel, is also the God of his mercy, his gracious God. To the ends of the earth is anticipated His rule in Jacob. To faith overwhelming danger is the signal for triumph.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 59:1-8
1Deliver me from my enemies, O my God;
Set me securely on high away from those who rise up against me.
2Deliver me from those who do iniquity
And save me from men of bloodshed.
3For behold, they have set an ambush for my life;
Fierce men launch an attack against me,
Not for my transgression nor for my sin, O Lord,
4For no guilt of mine, they run and set themselves against me.
Arouse Yourself to help me, and see!
5You, O Lord God of hosts, the God of Israel,
Awake to punish all the nations;
Do not be gracious to any who are treacherous in iniquity. Selah.
6They return at evening, they howl like a dog,
And go around the city.
7Behold, they belch forth with their mouth;
Swords are in their lips,
For, they say, Who hears?
8But You, O Lord, laugh at them;
You scoff at all the nations.
Psa 59:1-2 Notice the Psalm starts with three imperatives (prayer requests for deliverance from enemies).
1. deliver, Psa 59:1 BDB 664, KB 717, Hiphil imperative
2. deliver, Psa 59:2 same as #1
3. save BDB 446, KB 448, Hiphil imperative, cf. Psa 28:9; Psa 31:16; Psa 71:2; Psa 86:2; Psa 86:16
Both are used in Psa 7:1; Psa 22:20-21; Psa 31:2-3; Psa 31:15-16; Psa 33:16-17; Psa 34:17-18, etc. It is a recurrent prayer for help!
Notice how the enemies are characterized.
1. those who rise up against me
2. those who do iniquity
3. men of bloodshed
The enemies in this Psalm seem to be foreign invaders.
1. punish all the nations, Psa 59:5
2. go around the city (i.e., siege), Psa 59:6
3. belch forth. . .swords, Psa 59:7
4. YHWH scoffs at all the nations, Psa 59:8
5. do not slay them lest my people forget, Psa 59:11
6. God rules in Jacob, to the ends of the earth, Psa 59:13
7. go around the city, Psa 59:14 (see #2)
8. Psa 59:15 is imagery of a siege
Psa 59:3-4 a In these verses the singular me refers to a/the leader of Israel. An attack on him is an attack on the covenant people. One wonders if the foreign invaders had inside help.
Notice the author defends his own righteousness by asserting that he is attacked for no reason (cf. Psa 59:3 c, 4a). The enemies attack because of how he is related to the God of Israel (cf. Psalms 2).
Psa 59:4-5 These two verses are linked by the three imperatives calling on Deity to act in deliverance.
1. arouse Yourself, Psa 59:4 b BDB 734, KB 802, Qal imperative, cf. Psa 7:6; Psa 35:23; Psa 44:23; Psa 57:8 (thrice); Psa 73:20; Psa 80:2; Psa 108:2
2. see, Psa 59:4 b BDB 906, KB1157, Qal imperative, cf. Psa 9:13; Psa 25:18-19; Psa 80:14; Psa 84:9; Psa 119:153; Psa 119:159; Psa 139:24
3. awake, Psa 59:5 BDB 884, KB 1098, Hiphil imperative, cf Psa 35:23; Psa 44:23
help me This is literally meet me. This personal aspect is repeated in Psa 59:10 a.
O Lord, God of hosts See SPECIAL TOPIC: NAMES FOR DEITY .
Do not be gracious This negated verb (BDB 335, KB 334, Qal imperfect used in a jussive sense) is used often in Psalms (cf. Psa 4:1; Psa 6:2; Psa 9:13; Psa 25:16; Psa 26:11; Psa 27:7; Psa 30:10; Psa 41:4; Psa 41:10; Psa 51:1; Psa 56:1; Psa 57:1, etc.). Here the psalmist asks God not to show mercy to his enemies because they are treacherous in iniquity (cf. Psa 109:14; Isa 2:9; Jer 18:23).
Psa 59:6-7 There are several modern English translations that have Psa 59:6-7 as a strophe and begin a new strophe at Psa 59:8-10. It is hard to know how to divide this Psalm into its logical divisions.
Psa 59:6-7 describes the enemies as
1. howling dogs
2. dogs that go around
a. a siege metaphor (cf. Psa 59:14-15)
b. a metaphor for their constant search for food (Psa 59:15)
3. belch. . .swords, cf. Psa 59:7
4. no fear of God (i.e., they say, Who hears? cf. Job 22:13; Psa 10:4; Psa 10:11; Psa 10:13; Psa 64:5; Psa 73:11; Psa 94:7; Isa 29:15; Eze 8:12). They are either
a. Israelite practical atheists
b. pagans/idolaters
Psa 59:8 Psa 59:8 reminds me of
1. Psa 2:4
2. Psa 37:13
This verse seems to demand the enemies are Gentile, pagan invaders (cf. Psa 59:5-8; Psa 59:11; Psa 59:13-15).
The verbs in Psa 59:8 are both Qal imperfects that speak of ongoing action (i.e., YHWH laughs. . .scoffs at the nations in their disbelief and arrogant assaults on His people).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
To the chief Musician. See App-64.
Al-taschith = Destroy not. See App-65.
Title. Michtam. See App-65.
when, &c. Compare 1Sa 19:11.
God. Hebrew. Elohim. App-4.
Defend me = set me on high.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 59:1-17
Psa 59:1-17 is another one of those “destroy not” prayers of David, when Saul sent and they watched the house to kill him. His wife, Michael, let him out of the window in a basket and David escaped. But the men were watching the house of David to kill him. And David wrote this psalm on that occasion.
Deliver me from my enemy, O God: defend me from them that rise up against me. Deliver me from the workers of iniquity, and save me from the bloody men. For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgressions, nor for my sin, O LORD ( Psa 59:1-3 ).
It was just because of Saul’s jealousy; it wasn’t that David had done anything wrong.
They run and prepare themselves without my fault: awake to help me, and behold. Thou therefore, [O God,] O LORD God of hosts, the God of Israel, awake to visit all of the heathen: be not merciful to the wicked transgressors ( Psa 59:4-5 ).
Just be merciful to me, Lord, in my wickedness. Isn’t that the way that it goes?
They return at evening: they make a noise like a dog, and they go around about the city ( Psa 59:6 ).
Here are these guys out there and they are barking like dogs, and David knew who they were.
They belch out with their mouth: and swords are in their lips: and who, say they, that does hear? But thou, O LORD, shall laugh at them; and thou shalt have all of the heathen in derision. Because of his strength will I wait upon thee: for God is my defense. The God of my mercy shall prevent me: God shall let me see my desires upon my enemies. Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield. 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 of which they speak. Consume them in wrath, consume them, that they may not be: let them know that God ruleth in Jacob unto the ends of the earth. And at evening let them return; and let them make a noise like a dog, and go round about the city. Let them wander up and down for meat, and grudge if they be not satisfied. But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defense and refuge in the day of my troubles. Unto thee, O my strength, will I sing: for God is my defense, and the God of my mercy ( Psa 59:7-17 ).
So three times over in the psalm, God is spoken of as David’s defense. And it’s surely neat to have God as our defense. Now, I have discovered that God will be my defense as long as I let Him be my defense. But if I seek to take up my own defense, then God will let me defend myself. And I have found that I really can’t defend myself adequately. And so I have learned not to seek to defend myself, but to leave my defense completely in the hands of God. Now, if you want God to defend you, then you have to just commit yourself to the hands of God and not seek to defend yourself. God is my defense. “
Fuente: Through the Bible Commentary
Psa 59:1-5
A PRAYING SAINT AGAINST AN ARMY
SUPERSCRIPTION: FOR THE CHIEF MUSICIAN; SET TO ALTASHETH.
A PSALM OF DAVID. MICHTAM; WHEN SAUL SENT; AND THEY WATCHED THE HOUSE TO KILL HIM.
Leupold expresses perfectly our full confidence in this superscription. “We give full credence to the heading as being historically reliable and as actually reflecting the situation out of which the Psalm grew. “The whole character of the Psalm is Davidic; and the ‘title’ has more intrinsic weight than the conjectures of critics, especially critics who all disagree with one another.
THE HISTORICAL BACKGROUND (1Sa 9:11-18)
David’s victory over Goliath of Gath made him popular with the people who sang, “David hath slain his tens of thousands; and Saul has slain his thousands”! Saul’s jealousy was strongly kindled against David. He promised David his daughter Merab for wife, but then gave her to another. Then Saul learned that Michal loved David, and hoping to get David killed, he promised him Michal provided David would go out and kill 200 Philistines. This David promptly did and was soon married to Michal, thus becoming Saul’s son-in-law.
Saul’s hatred of David grew worse. Twice he tried to murder David by casting his spear at him, but David remained unharmed. Then Saul tried to get Jonathan to slay David, but Jonathan refused. Jonathan warned David that Saul was determined to kill him.
Then came the incident that resulted in this psalm. Saul sent a detachment of his army to surround David’s house and to kill him next morning. David’s wife Michal aided David’s escape by letting him down from an upper window, and then placing a dummy made of a teraphim and a pillow of goat-hair in David’s bed.
Next morning, when the men demanded to see David, Michal said, “He is sick.” Saul sent and demanded that they bring David in his bed in order that Saul might kill him; and when the deception was discovered, Saul demanded to know of Michal why she had allowed David to escape; and she excused herself by saying that David had threatened to kill her.
Of all the psalms dealing with David’s difficulties with Saul, this is the very earliest. As Delitzsch stated it, “This is the earliest of the Davidic Psalms which are dated from Saul’s persecutions.
“The Psalm divides into four parts, two of them terminated by the word “Selah,” and the other two by refrains.”[4] These divisions are (1) Psa 59:1-5; (2) Psa 59:6-9; (3) Psa 59:10-13, and (4) Psa 59:14-17.
Psa 59:1-5
“Deliver me from mine enemies, O my God:
Set me on high from them that rise up against me
Deliver me from the workers of iniquity,
And save me from the bloodthirsty men.
For, lo, they lie in wait for my soul;
The mighty gather themselves together against me:
Not for my transgression, nor for my sin, O Jehovah.
They run and prepare themselves without my fault;
Awake thou to help me, and behold.
Even thou, O Jehovah, God of hosts, the God of Israel,
Arise to visit all the nations:
Be not merciful to any wicked transgressors, (Selah)”
“Set me on high” (Psa 59:1). This is often translated either “protect” or “defend,” thus giving us four one-word prayers in this first verse. These are “deliver, protect, deliver, save!” These urgent repeated cries for God’s help emphasize the dramatic nature of the crisis David faced. He was one man, alone, hated, pursued, proscribed by the king, condemned to death without a trial, and an entire army at the disposal of his chief enemy had been commissioned to kill him. Hopeless? No indeed; God was with David!
“From mine enemies” (Psa 59:1). Who were all these enemies of David?
“Saul became his enemy through jealousy; Saul’s partisans took sides with him against David; he had enemies at the court of Achish; there were enemies in his own family; even his son Absalom hated him; even one of his counselors, Ahithophel betrayed him; and besides these, there were foreign enemies on all sides: Philistines, Edomites, Moabites, Ammonites, Amalekites, Syrians, Mesopotamians, etc.
As we have frequently noticed, many of these psalms deal with hatred, opposition, oppression, injustice, slander, violence, etc., encountered by one who trusts God and looks to him continually for deliverance from implacable enemies on all sides. “The constant recurrence of this note in the Psalter is doubtless intended to provide a large measure of comfort and encouragement for the various circumstances of trial to which the godly are exposed.
“Workers of iniquity” (Psa 59:2). David here pleads for deliverance because of the character of his foes. (1) They are evil workers (Psa 59:2); (2) they are bloodthirsty men (Psa 59:3), and (3) David has never wronged any of them.
“Not for my transgression … nor my sin … without my fault” (Psa 59:3-4). This is a three-fold protestation of innocence on David’s part. As Dummelow noted, this may not be taken as proof of David’s being sinless in God’s sight, but “Probably mean that he had done nothing to provoke the hostilities of his enemies.
“The mighty gather themselves together against me” (Psa 59:3). Spurgeon thought that this means that ‘All’ the mighty ones united against David. “No one of them was absent from the muster when there was a saint to be murdered. They were too fond of such sport to be absent.” We cannot say whether or not Spurgeon was correct in the application of this principle to the situation here; but well we know that such an attitude is very frequently that of the world toward the people of God.
“Arise to visit all the nations” (Psa 59:5). This line has given commentators a lot of trouble. The usual explanation is that of Yates, “Although basically the lament of an individual, it has overtones which adapt it to national use also.” This is the third time that we have encountered this world-wide international element in the Psalms. (See Psa 56:7; Psa 57:9, and again here). Please see discussion of all these. It is an earmark of Davidic authorship in all three. Kidner pointed out that this international flavor even existed in that very early prayer in the life of David, before his victory over Goliath. He prayed, “I come to thee in the name of Jehovah of hosts, the God of the armies of Israel, whom thou hast defied … I will smite thee, and take thy head from off thee.., that all the earth may know that there is a God in Israel” (1Sa 17:45-46).
“Here the picture widens as David now king (when this Psalm was written), applies the personal prayer to a larger situation, 1e., that of the nation.” Our own view differs from this in that we think the supposition that the psalm was written years after the event that prompted it, after David was king, is unnecessary.
Leupold also sustained this same view: At the very time when Saul’s men were surrounding the house of David with the intention of killing him, the Philistines were also harassing Israel (it will be remembered that when David was in the cave of Adullum, Saul had to leave off the pursuit to repel an attack from the Philistines).
“Thus when David reflected upon his own distress (in this Psalm), he felt that when God took his case in hand, God would also, at the same time, deliver Israel from the attacks of the heathen.
Thus the mention of “the nations” here is quite natural and understandable.
“God of hosts … God of Israel … visit all the nations” (Psa 59:5). Three reasons are given here as grounds for David’s prayer for God’s intervention. “(1) He is the God of hosts, (2) He is the covenant God of Israel, and (3) He is also the God of all nations
This first paragraph ends with the word “Selah,” which was probably some kind of a musical direction to the singers.
E.M. Zerr:
Psa 59:1-2. David was not afraid of righteous men. A good man is not in any danger from other good men. That is why we have so many expressions from him asking for deliverance from evil characters.
Psa 59:3. The soul of man as the inner being cannot be injured by human beings (Luk 12:4-5). The word is used here meaning the life of David. He declared he was not guilty of any sin that would justify the enmity of the oppressors.
Psa 59:4. The enemies prepared or plotted against David through no fault of his. Had he been guilty of any act of wrong-doing he would not feel justified in calling on God for help as he did so many times with complete satisfaction.
Psa 59:5. To visit the heathen means to bring upon them some severe judgment. God’s mercy was never promised to those who were impenitent. It was proper, therefore, for David to make the prayer of this verse. See comments at Psa 59:3:2 for Selah.
Fuente: Old and New Testaments Restoration Commentary
Again we have a song from the midst of peril. The singer is the object of determined, stealthy, and malignant opposition. It is divided into two parts, both ending with the same declaration, “God is my high Tower.”
The first (verses Psa 59:1-9) describes the danger. Without any reason, and with the most relentless determination, the singer’s enemies are attempting to encompass his destruction. He announces his determination to wait on his Strength, and declares that God is his high Tower.
The second part is a prayer that God will deal with these foes. Not that they may be slain, but rather that they may be consumed in their own sinning. He then announces his determination to sing praises to his Strength, and the note of the praise is that of the prayer. God is his high Tower!
There is perhaps no more beautiful description of what God is to His tried people. The phrase suggests at once strength and peace. A tower against which all the might of the foe hurls itself in vain. A high tower so that the soul taking refuge in it is lifted far above the turmoil and the strife, and enabled to view from a vantage ground of perfect safety the violence which is futile and the victory of God.
Fuente: An Exposition on the Whole Bible
God Is My High Tower
Psa 59:1-17
This is the fifth of the Michtams, or Golden Psalms. Compare Psa 16:1-11; Psa 56:1-13; Psa 57:1-11; Psa 58:1-11. The contents correspond to the title and to 1Sa 19:11.
The most noticeable feature is the twice-repeated refrain of Psa 59:9; Psa 17:1-15. In each case David appeals to God as my strength, and describes Him as my high tower and the God of my mercy. The possessive pronoun my is very remarkable. Each of us needs mercy of a very special sort. My mercy would not help you, nor would yours help me. Note also that Gods mercy prevents, that is, goes in front, Psa 59:10. As the mothers thought prepares beforehand for the child, so God thinks ahead for us, and leads us into the good things which He has prepared for them that love Him, 1Co 2:9; Psa 31:19.
In the first refrain David says, I will wait for thee; in the second, I will sing praises. Waiting on God leads to singing. All night Sauls emissaries might prowl around Davids home, like the wild dogs of an Eastern city. But within he was singing aloud of Gods mercy, and when the morning broke he was in safety.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 59:9, Psa 59:17
These two parallel verses are a kind of refrain coming in at the close of each division of the Psalm. The first stands at the end of a picture of the Psalmist’s trouble and danger, and makes the transition to the second part, which is mainly a prayer for deliverance, and finishes with the refrain altered and enlarged.
I. Notice, first, the waiting on God. (1) The expression “I will wait” means accurately, “I will watch Thee;” and it is the word that is generally employed, not about our looking up to Him, but about His looking down to us. These two things, vigilance and patience, are the main elements in the scriptural idea of waiting on God. (2) We have here set forth, not only the nature, but also the object, of this waiting. “Upon Thee, O my strength, will I wait, for God is my defence.” The name of the Lord is strength; therefore I wait on Him in the confident expectation of receiving His power. The Lord is “my defence;” therefore I wait on Him in the confident expectation of safety. The first name speaks of God dwelling in us, and His strength made perfect in our weakness; the second speaks of our ‘dwelling in God, and our defencelessness sheltered in Him.
II. Notice, next, the change of waiting into praise. In the second verse we catch waiting expectation and watchfulness in the very act of passing over into possession and praise. As resolve or as prophecy, this verse is equally a witness of the large reward of quiet waiting for the salvation of the Lord. The cry of the suppliant was to God, his strength and defence; the song of the saved is to the God who is also the God of his mercy. The experiences of life have brought out more fully the love and tender pity of God.. When our troubles are past, and their meaning is plainer, we shall be able to look back on them all as the mercies of the God of our mercy.
A. Maclaren, Weekday Evening Addresses, p. 112.
References: Psalm 59-J. Hammond, Expositor, 1st series, vol. iv., p. 219. Psa 60:4.-J. P. Chown, Christian World Pulpit, vol. xxv., p. 363, Psa 60:8.-Spurgeon, Sermons, vol. xvii., No. 983. Psalm 60-A. Maclaren, Life of David, p. 201.
Fuente: The Sermon Bible
Psalm 59
Gentile Enmity Against Israel
1. Surrounded by nations (Psa 59:1-8)
2. Their judgment anticipated (Psa 59:9-17)
Another Michtam of David when he was persecuted by Saul. While in previous Psalms we saw prophetically the remnant of the last suffering from their own ungodly brethren and the Antichrist, here the nations are their enemies. The word heathen should always be translated nations. They will surround Jerusalem. This is mentioned in Psa 59:6. They are like the dogs, the term used for Gentiles in the Word. The godly pray for deliverance and in faith sing of His power– I will sing aloud of Thy mercy in the morning–that coming morning when the shadows flee away.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Michtam: The seven poems of the celebrated Arabian poets who flourished before the time of Mohammed, called Moallakat, from being suspended on the walls of the temple of Mecca, were also called Modhabat, “golden,” because they were written in letters of gold on the papyrus; and probably this is another reason why the six poems of David were called golden.
when: Jdg 16:2, Jdg 16:3, 1Sa 19:11-24, 2Co 11:32, 2Co 11:33
Deliver: Psa 7:1, Psa 7:2, Psa 18:48, Psa 71:4, Psa 143:12, Luk 1:74, Luk 1:75, 2Ti 4:17, 2Ti 4:18
defend me: Heb. set me on high, Psa 12:5, Psa 91:14, Isa 33:16
Reciprocal: Gen 32:11 – Deliver 2Sa 22:17 – he drew Psa 38:19 – But Psa 56:1 – Michtam Psa 60:1 – Michtam Psa 140:1 – Deliver
Fuente: The Treasury of Scripture Knowledge
The visitation of the Gentile world.
To the chief musician, Al-tashcheth, Michtam of David, when Saul sent, and they watched the house to put him to death.
The next psalm presents the visitation of the world, the last being apparently thus (and as the opening verses would seem to indicate) the judgment in Israel. Its scope is therefore far wider than its occasion would suggest, as the fifth verse plainly shows, where God is appealed to visit all the nations, and that as Jehovah, God of Israel. This agrees with their being seen where the prophecy of Zechariah and others shows them to be gathered when the Lord appears -around the city (impliedly Jerusalem).
The ninth and seventeenth verses compared show, more plainly than the last psalm; the Michtam character.
1. The first section gives the cause (or at least the immediate occasion) of the judgment. Enemies are rising up against the psalmist, workers of vanity and men of blood. He lays his case before Jehovah, Israel’s covenant-God, declaring his blamelessness in the matter. He reiterates this, and invites Him to come in and see if it be not so. Jehovah is then again invoked, and specifically as the God of Israel, to visit all the nations, and to stubborn plotters of iniquity to show no grace.
2. Then a brief section puts in contrast the parties opposed. On the one hand the enemies, like a pack of dogs, howling with disappointment, as they roam about in the evening gloom, the words upon their brave lips swords, because they apprehend no hearer. But on the other side is One who hears nevertheless, and, if He keep silence does so as counting all the restless attempts of men for His dethronement at their proper worth. He “laughs” at them: His appreciation of their folly being put, as commonly, in strong human language. Here, then, are the contestants in this strange, abhorrent warfare of the creatures with their God.
3. They have not sanctified Him: He must therefore, perforce, for He is holy, sanctify Himself in them, and at their cost. And this, as we have seen elsewhere, and more than once, is the meaning of the “ban” (Lev 27:28-29, notes). We have seen it in Hermon (Psa 42:1-11, notes) dominating, in some sense, the land of Israel. The principle of it has been enforced in Israel in the last psalm. Here we find it in the wider sphere of the Gentile nations. God hears the cry of His people, suffering at the hands of those who have cast off all restraint, -a cry which the psalmist here utters in direct appeal to Him. “My Strength,” he cries, “I wait upon thee: for God is my high tower.” Safe he will be here, lifted up upon that glorious elevation, far above the rage of his adversaries, though to human eyes right amongst them and therefore he says, “My God. will be before me with His mercy; and God’ shall make me see my desire on those that watch me,” -the keen-eyed wild beasts ready for a spring.
But he cares not for mere extermination; nor is it enough that the enemies should be removed. He realizes the lesson that Israel had to learn in these enemies of theirs, who both in their presence and their removal are but signs, either of divine anger or its passing away. Hasty removal would not do, therefore. The lesson must be rightly learned, so as to abide in them; for it is the lesson of sin and its bitter fruit. “Slay them not,” therefore, he says: not meaning that that is not to be in the end, for presently he will be found saying the opposite of that; but keep them sufficiently before the eyes of the people so that the lesson of their doom may take effect: for it is still the lesson of divine holiness and of sin’s necessary judgment. “Slay them not, lest my people forget: make them. wander by thy power; and bring them down, O Lord our shield.” Thus it would be their own doom for so many centuries, that would be repeated in the case of these their enemies -an impressive reminder of God’s equal ways.
Their indictment follows, their ways, which invite and necessitate judgment: the sin of their mouth, the pride of their heart, their profanity and falsehood. For this comes at last the full recompense, not indeed the eternal judgment, but as to the earth which they have polluted with their misdeeds, and which now in its own interests casts them forth. At last it shall be known, even by them, in the blow that falls upon them, that there is a God who rules in Jacob -none the less plainly when he is seen as “Jacob”; and also to the ends of the earth. In this utter consumption from the earth, the ban is fully executed.
4. In the last section of the psalm we have the experience, the brief rehearsal by delivered. Israel, of the story in its simplest elements. Again we see the hungry dogs uttering in the twilight their howl of disappointment; the lusts that crave and conquer and madden them for the prey that after all passes out of their reach. The evening deepens into night, and still the dogs are there; but morning comes and joy, and the phantoms of the night are vanished. In the morning they sing aloud of the mercy that has been with them. God has abundantly fulfilled their prayer. He has been their high tower and refuge in the day of their strait. Well may the “Michtam” ending speak of it as what shall now be forever on their hearts: “Unto Thee, my Strength, I will sing: for God has been my high tower, -my merciful God.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 59:1. Deliver me from mine enemies, O my God Thou art God, and canst 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. He chiefly means Saul by his enemies; but speaks in the plural number, out of reverence to his king, and that he might, as far as he could with truth, lay the blame of these odious practices on those that were about him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 59:6. They make a noise like a dog. Mr. Jowett, in his christian researches, states, that many dogs in eastern towns have no owners; that they lie in the shade during the heat of the day, and towards evening go about the town half perished with hunger, seeking what meat they can procure. This simil is therefore a fine figure to designate the restless and grovelling temper and habit of unregenerate men.
Psa 59:11. Slay them not, lest my people forget. Those men were Davids friends while in favour, but now they are his worst foes. Therefore, in the goodness of his heart, he prays for a protracted state of correction, as was the case during the remaining six years of Sauls reign, that the people might keep their eye on men unstable as water. So is the gloss of the Chaldee paraphrast.
This psalm bears the appellation of Michtam, being another golden psalm of David, when he fought with Aram-Naharaim, and with Aram-Zobah. 2Sa 8:3; 2Sa 8:13. The LXX have here a long title concerning the expedition of David in Mesopotamian Syria, and into the country of Zobah, called Aram in the Hebrew. It would seem that the southern provinces took advantage of Davids absence to revolt; on which account David begins the psalm interrogatively. Tadmor, called Palmyra, now fell under Davids power.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LIX. The Ps. seems to be directed against Jewish and not foreign enemies. It might well be a prayer for the downfall of the aristocratic Sadducees. On the other hand in Psa 59:5 and Psa 59:8 the Psalmist prays against heathen. But a slight change gives the word we need, viz. proud (cf. Psa 9:17).
Psa 59:6 is a variant of Psa 59:14; it is in its right place after Psa 59:13.
Psa 59:7. Swords: read insulting words.Who doth hear? Nobody, they think, hears, i.e. nobody of any consequence. Especially God does not hear.
Psa 59:11. The Psalmist desires not a sudden victory over the wicked. That might make a great impression at the time and soon be forgotten. He prays rather that they may be gradually displaced, till the Law reigns supreme in Israel.
Psa 59:14 f. Translate Every evening they come again and howl like a dog. Probably the meaning is that the enemies of the pious make raids on the city by night.tarry: read murmur (LXX).
Fuente: Peake’s Commentary on the Bible
PSALM 59
The godly remnant of the Jews appeal to God to judge their external enemies, who, for their own selfish ends, have opposed the nation of Israel. Then will it be known that God rules in Jacob unto the ends of the earth (v. 13).
(vv. 1-5) The psalm opens with the suffering remnant looking to God for deliverance from, and defence against, iniquitous, violent, and mighty enemies that rise up against Israel, even though the nation has committed no wrong against the heathen. They look for the intervention of God in judgment, without mercy, upon those who have shewn no mercy to His people.
(vv. 6-8) Their enemies, like a dog roaming and howling at night, surround the city, breathing out malice against the people of God, without conscience; For who, say they, doth hear? Nevertheless, speaking after the manner of men, the Lord will hold such in derision.
(vv. 9-10) Conscious of the enemy’s strength, and his own weakness, the righteous man waits upon God as his defence, in the firm conviction that God’s loving-kindness will meet him in deliverance from all his enemies (JND).
(vv. 11-13) The psalmist would not have the enemy of Israel slain in a moment by the mighty power of God: he would rather see those who had prolonged the suffering of God’s people come themselves to a lingering end, as an example to God’s people of retributive justice.
The words of their lips betray the pride of their hearts. Their profanity and deceit call aloud for a judgment that will make manifest that God rules in Jacob unto the ends of the earth.
(vv. 14-17) Anticipating God’s judgment, the godly view their enemies as balked of their prey, and howling like a hungry dog wandering up and down at night. But, when the long night of suffering is past, the godly man will sing of God’s power and mercy in the morning. For God has been his defence against the enemy and his refuge from the storm in the day of trouble.
Fuente: Smith’s Writings on 24 Books of the Bible
59:1 [To the chief Musician, Altaschith, {a} Michtam of David; when Saul sent, and they watched the house to kill him.] {b} Deliver me from mine enemies, O my God: defend me from them that rise up against me.
(a) Or, a certain tune.
(b) Though his enemies were even at hand to destroy him, yet he assures himself that God had ways to deliver him.
Fuente: Geneva Bible Notes
Psalms 59
The occasion for this individual lament psalm was evidently the event the writer of 1 Samuel recorded in Psa 19:8-14, namely: Saul’s attempt to kill David in his bed at home. David asked God to defend him from the attacks of bloodthirsty men and to humiliate them so everyone might recognize God’s sovereignty.
"The focus of the psalm is on God-the Deliverer (Psa 59:1-9) and the Judge (Psa 59:10-17)." [Note: Wiersbe, The . . . Wisdom . . ., p. 201.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The conspiracy of David’s enemies 59:1-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David first called out to God in prayer, requesting deliverance from his attackers. The men who lay in wait for him intended to murder him.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 59:1-17
THE superscription makes this the earliest of Davids psalms, dating from the Sauline persecution. It has many points of connection with the others of that group, but its closest affinities are with Psa 55:1-23, which is commonly considered to belong to the period of incubation of Absaloms rebellion (cf. Psa 55:10 with Psa 59:6; Psa 59:14, and Psa 55:21 with Psa 59:7. The allusion to enemies patrolling the city, which is common to both psalms, seems to refer to a fact, and may in this psalm be founded on the watchfulness of Sauls emissaries: but its occurrence in both weakens its force as here confirmatory of the superscription. It does not necessarily follow from the mention of the “nations” that the psalmists enemies are foreigners. Their presence in the city and the stress laid on words as their weapons are against that supposition. On the whole, the contents of the psalm do not negative the tradition in the title, but do not strongly attest it. If we have accepted the Davidic authorship of the other psalms of this group, we shall extend it to this one; for they clearly are a group, whether Davidic or not. The psalm falls into two principal divisions (Psa 59:1-9 and Psa 59:10-17), each closing with a refrain, and each subdivided into two minor sections, the former of which in each case ends with Selah, and the latter begins with another refrain. The two parts travel over much the same ground of petition, description of the enemies, confidence in deliverance and in the defeat of the foes. But in the first half the psalmist prays for himself, and in the second he prays against his persecutors, while assured confidence in his own deliverance takes the place of alarmed gaze on their might and cruelty.
The former half of the first part begins and ends with petitions. Imbedded in these is a plaintive recounting of the machinations of the adversaries, which are, as it were, spread before Gods eyes, accompanied with protestations of innocence. The prayers, which enclose as in a circlet, this description of unprovoked hatred, are varied, so that the former petitions are directed to the singers deliverance, while the latter invoke judgment on his antagonists. The strong assertion of innocence is, of course, to be limited to the psalmists conduct to his enemies. They attack him without provocation. Obviously this feature corresponds to the facts of Sauls hatred of David, and as obviously it does not correspond to the facts of Israels sufferings from foreign enemies, which are supposed by the present favourite interpretation to be the occasion of the psalm. No devout singer could so misunderstand the reason of the nations disasters as to allege that they had fallen upon innocent heads. Rather, when a psalmist bewailed national calamities, he traced them to national sins. “Anger went up against Israel, because they believed not in God.” The psalmist calls God to look upon the doings of his enemies. Privy plots and open assaults are both directed against him. The enemy lie in wait for his life; but also, with fell eagerness, like that of soldiers making haste to rank themselves in battle array, they “run and set themselves.” This is probably simply metaphor, for the rest of the psalm does not seem to contemplate actual warfare. The imminence of peril forces an urgent prayer from the threatened man. So urgent is it that it breaks in on the parallelism of Psa 59:4, substituting its piercing cry “Awake, behold!” for the proper second clause carrying on the description in the first. The singer makes haste to grasp Gods hand, because he feels the pressure of the wind blowing in his face. It is wise to break off the contemplation of enemies and dangers by crying to God. Prayer is a good interruption of a catalogue of perils. The petitions in Psa 59:5 are remarkable, both in their accumulation of the Divine names and in their apparent transcending of the suppliants need. The former characteristic is no mere artificial or tautological heaping together of titles, but indicates repeated acts of faith and efforts of contemplation. Each name suggests something in God which encourages hope, and when appealed to by a trusting soul, moves Him to act. The very introductory word of invocation, “And Thou,” is weighty. It sets the might of God in grand contrast to the hurrying hatred of the adversary; and its significance is enhanced if its recurrence in Psa 59:8 and its relation to “And I” in Psa 59:16 are taken into account.
The combination of the Divine names is remarkable here, from the insertion of God (Elohim) between the two parts of the standing name, Jehovah of hosts. The anomaly is made still more anomalous by the peculiar form of the word, Elohim, which does not undergo the modification to be expected in such a construction. The same peculiarities occur in other Elohistic psalms. {Psa 80:4; Psa 80:19, and Psa 84:8} The peculiar grammatical form would be explained if the three words were regarded as three coordinate names, Jehovah, Elohim, Zebaoth, and this explanation is favoured by good critics. But it is going too far to say, with Baethgen, that “Zebaoth can only be understood as an independent Divine name (Komm., in loc.). Other explanations are at least possible, such as that of Delitzsch, that “Elohim, like Jehovah, has become a proper name,” and so does not suffer modification. The supplicatory force of the names, however, is clear, whatever may be the account of the formal anomalies. They appeal to God and they hearten the appellants confidence by setting forth the loftiness of God, who rules over the embattled forces of the universe, which “run and set themselves in array” at His bidding and for His servants help, and before which the ranks of the foes seem thin and few. They set forth also Gods relation to Israel, of which the single suppliant is a member.
The petition, grounded upon these names, is supposed by modern commentators to prove that the psalmists enemies were heathens, which would, of course destroy the Davidic authorship, and make the singer a personification of the nation. But against this is to be observed the description of the enemies in the last clause of Psa 59:5 as “apostates,” which must refer to Israelites. The free access to the “city,” spoken of in Psa 59:6, is also unfavourable to that supposition, as is the prominence given to the words of the enemy. Foreign foes would have had other swords than those carried between their lips. The prayer that Jehovah would arise to visit “all nations” is much more naturally explained, as on the same principle as the judgment of “the peoples” in Psa 7:1-17. All special cases are subsumed under the one general judgment. The psalmist looks for his own deliverance as one instance of that world wide manifestation of Divine justice which will “render to every man according to his deeds.” Not only personal considerations move him to his prayer; but, pressing as these are, and shrill as is the cry for personal deliverance, the psalmist is not so absorbed in self as that he cannot widen his thoughts and desires to a world wide manifestation of Divine righteousness, of which his own escape will be a tiny part. Such recognition of the universal in the particular is the prerogative in lower walks of the poet and the man of genius; it is the strength and solace of the man who lives by faith and links all things with God. The instruments here strike in, so as to fix attention on the spectacle of God aroused to smite and of the end of apostates.
The comparison of the psalmists enemies to dogs occurs in another psalm ascribed to David. {Psa 22:16; Psa 22:20} They are like the masterless, gaunt, savage curs which infest the streets of Eastern cities, hungrily hunting for offal and ready to growl or snarl at every passer-by. Though the dog is not a nocturnal animal, evening would naturally be a time when these would specially prowl round the city in search of food, if disappointed during the day. The picture suggests the enemies eagerness, lawlessness, foulness, and persistency. If the psalm is rightly dated in the superscription, it finds most accurate realisation in the crafty, cruel watchfulness of Sauls spies. The word rendered by the A.V. and R.V. “make a noise” is “said usually of the growling of the bear and the cooing of the dove” (Delitzsch). It indicates a lower sound than barking, and so expresses rage suppressed lest its object should take alarm. The word rendered (A.V. and R.V.) “belch” means to gush out, and is found in a good sense in Psa 19:1. Here it may perhaps be taken as meaning “foam,” with some advantage to the truth of the picture. “Swords are in their lips”-i.e., their talk is of slaying the psalmist, or their slanders cut like swords; and the crown of their evil is their scoff at the apparently deaf and passive God.
With startling suddenness, as if one quick touch drew aside a curtain, the vision of God as He really regards the enemies is flashed on them in Psa 59:8. The strong antithesis expressed by the “And Thou,” as in Psa 59:5, comes with overwhelming force. Below is the crowd of greedy foes, obscene, cruel, and blasphemous; above, throned in dread repose, which is not, as they dream, carelessness or ignorance, is Jehovah, mocking their fancied security. The tremendous metaphor of the laughter of God is too boldly anthropomorphic to be misunderstood. It sounds like the germ of the solemn picture in Psa 2:1-12, and is probably the source of the similar expression in Psa 37:13. The introduction of the wider thought of Gods “mocking”-i.e., discerning, and manifesting in act, the impotence of the ungodly efforts of “all nations”-is to be accounted for on the same principle of the close connection discerned by the devout singer between the particular and the general, which explains the similar extension of view in Psa 59:5.
Psa 59:9 is the refrain closing the first part. The reading of the Hebrew text, “His strength,” must be given up, as unintelligible, and the slight alteration required for reading “my” instead of “his” adopted, as in the second instance of the refrain in Psa 59:17. The further alteration of text, however, by which “I will harp” would be read in Psa 59:9 instead of “I will watch” is unnecessary, and the variation of the two refrains is not only in accordance with usage, but brings out a delicate phase of progress in confidence. He who begins with waiting for God ends with singing praise to God. The silence of patient expectance is changed for the melody of received deliverance.
The first part of the second division, like the corresponding portion of the first division, is mainly prayer, but with the significant difference that the petitions now are directed, not to the psalmists deliverance but to his enemies punishment. For himself, he is sure that his God will come to meet him with His lovingkindness, and that, thus met and helped, he will look on, secure, at their ruin. The Hebrew margin proposes to read “The God of my lovingkindness will meet me”-an incomplete sentence, which does not tell with what God will meet him. But the text needs only the change of one vowel point in order to yield the perfectly appropriate reading. “My God shall meet me with His lovingkindness,” which is distinctly to be preferred. It is singular that the substitution of “my” for “his,” which is needlessly suggested by the Hebrew margin for Psa 59:10, is required but not suggested for Psa 59:9. One is tempted to wonder whether there has been a scribes blunder attaching the correction to the wrong verse. The central portion of this part of the psalm is composed of terrible wishes for the enemies destruction. There is nothing more awful in the imprecations of the Psalter than that petition that the boon of a swift end to their miseries may not be granted them. The dew of pity for suffering is dried up by the fire of stern desire for the exhibition of a signal instance of Divine judicial righteousness. That desire lifts the prayer above the level of personal vengeance, but does not lighten its awfulness. There may be an allusion to the fate of Cain, who was kept alive and made a “fugitive and a vagabond.” Whether that is so or not, the wish that the foes may be kept alive to be buffeted by Gods strength-or, as the word may mean, to be scattered in panic-struck rout by Gods army-is one which marks the difference between the old and the new covenants. The ground of these fearful punishments is vehemently set forth in Psa 59:12. Every word which the adversaries speak is sin. Their own self-sufficient pride, which is revolt against dependence on God, is like a trap to catch them. They speak curses and lies, for which retribution is due. This recounting of their crimes, not so much against the psalmist, though involving him, as against God, fires his indignation anew, and he flames out with petitions which seem to forget the former ones for lingering destruction: “End them in wrath, end them.” The contradiction may be apparent only, and this passionate cry may presuppose the fulfilment of the former. The psalmist will then desire two dreadful things-first, protracted suffering, and then a crushing blow to end it. His ultimate desire in both is the same. He would have the evildoers spared long enough to be monuments of Gods punitive justice; he would have them ended, that the crash of their fall may reverberate afar and proclaim that God rules in Jacob. “Unto the ends of the earth” may be connected either with “rules” or with “know.” In the former construction the thought will be, that from His throne in Israel God exercises dominion universally; in the latter, that the echo of the judgment on these evil-doers will reach distant lands. The latter meaning is favoured by the accents, and is, on the whole, to be preferred. But what a strange sense of his own significance for the manifestation of Gods power to the world this singer must have had, if lie could suppose that the events of his life were thus of universal importance! One does not wonder that the advocates of the personification theory find strong confirmation of it in such utterances; and, indeed, the only other explanation of them is that the psalmist held, and knew himself to hold, a conspicuous place in the evolution of the Divine purpose so that in his life, as in a small mirror, there were reflected great matters. If such anticipations were more than wild dreams, the cherisher of them must either have been speaking in the person of the nation, or he must have known himself to be Gods instrument for extending His name through the world. No single person so adequately meets the requirements of such words as David.
The second part of this division (Psa 59:14) begins with the same words as the corresponding part of the first division (Psa 59:6), so that there is a kind of refrain here. The futures in Psa 59:14-15, may be either simple futures or optatives. In the latter case the petitions of the preceding verses would be continued here and the pregnant truth would result that continuance in sin is the punishment of sin. But probably the imprecations are better confined to the former part, as the Selah draws a broad line of demarcation, and there would be an incongruity in following the petition “End them” with others which contemplated the continuance of the enemies. If the verses are taken as simply predictive, the point of the reintroduction of the figure of the pack of dogs hunting for their prey lies in Psa 59:15. There they are described as balked in their attempts, and having to pass the night unsatisfied. Their prey has escaped. Their eager chase, their nocturnal quest. their growling and prowling, have been vain. They lie down empty and in the dark a vivid picture, which has wider meanings than its immediate occasion. “Ye lust and desire to have, and cannot obtain.” An eternal nemesis hangs over godless lives, condemning them to hunger, after all efforts, and wrapping their pangs of unsatisfied desire in tragic darkness.
A clear strain of trust springs up like a larks morning song. The singer contrasts himself with his baffled foes. The “they” at the beginning of Psa 59:15 is emphatic in the Hebrew, and is matched with the emphatic “And I” which begins Psa 59:16. His “morning” is similarly set over against their “night.” So petition, complaint, imprecation, all merge into a song of joy and trust and the whole ends with the refrain significantly varied and enlarged. In its first form the psalmist said “For Thee will I watch”; in its second he rises to “To Thee will I harp.” Glad praise is ever the close of the vigils of a faithful, patient heart. The deliverance won by waiting and trust should be celebrated by praise. In the first form the refrain ran “God is my high tower,” and the second part of the psalm began with “My God shall meet me with His lovingkindness.” In its second form the refrain draws into itself these words which had followed it, and so modifies them that the lovingkindness which in them was contemplated as belonging to and brought by God is now joyfully clasped by the singer as his very own, by Divine gift and through his own acceptance. Blessed they who are led by occasion of foes and fears to take Gods rich gifts, and can thankfully and humbly feel that His lovingkindness and all its results are theirs, because He Himself is theirs and they are His!