Psalms 59 commentary

In these words we hear the voice of David when a prisoner in his own house; the voice of Christ when surrounded by his merciless enemies; the voice of the church when under bondage in the world; and the voice of the Christian when under temptation, affliction, and persecution. And thus earnestly should we pray daily, to be defended and delivered from our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts. We should fear suffering as evil-doers, but not be ashamed of the hatred of workers of iniquity. It is not strange, if those regard not what they themselves say, who have made themselves believe that God regards not what they say. And where there is no fear of God, there is nothing to secure proper regard to man.

It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, in whom we shall be safe. It is very comfortable to us, in prayer, to look to God as the God of our mercy, the Author of all good in us, and the Giver of all good to us. The wicked can never be satisfied, which is the greatest misery in a poor condition. A contented man, if he has not what he would have, yet he does not quarrel with Providence, nor fret within himself. It is not poverty, but discontent that makes a man unhappy. David would praise God because he had many times, and all along, found Him his refuge in the day of trouble. He that is all this to us, is certainly worthy of our best affections, praises, and services. The trials of his people will end in joy and praise. When the night of affliction is over, they will sing of the Lord's power and mercy in the morning. Let believers now, in assured faith and hope, praise Him for those mercies, for which they will rejoice and praise him for ever.

PSALM 59

The title, which immediately follows, informs us upon what occasion this psalm was written, which bears a considerable resemblance to the preceding. He begins by insisting upon the injustice of that cruel hostility which his enemies showed to him, and which he had done nothing to deserve. His complaint is followed up by prayer to God for help; and afterwards, as his hopes revive in the exercise of devout meditation, he proceeds to prophesy their calamitous destruction. At the close, he engages to preserve a grateful remembrance of his deliverance, and to praise the goodness of God.

To the chief musician, Al-taschith, [destroy not,] Michtam of David,when Saul sent, and they watched the house to kill him.

The incident in David’s history, here referred to, is one with which we are all familiar, (1 Samuel 19:11.) Besieged in his own house by a troop of soldiers, and having no opportunity of egress from the city, every avenue to which was taken possession of by Saul’s guards, it seemed impossible that he could escape with his life. He was indebted instrumentally for his deliverance to the ingenuity of his wife, but it was from the divine goodness that he looked for safety. Michal may have contrived the artifice which deceived the soldiers sent by her father, but he never could have been saved except through the wonderful preservation of God. We are told in the words of the title that his house was watched, and this amounts, in the circumstances, to its being said that he was shut up to certain destruction; for the emissaries of Saul were sent with orders not only for his apprehension, but his death.

Psalm 59:1-5

1. Deliver me from mine enemies, O my God! lift me up from the reach of 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 Jehovah: 4. They run and prepare themselves without my fault: awake to hasten for my help, and behold. 5. And thou, O Jehovah, God of Hosts! the God of Israel, awake to visit all the nations: be not merciful to any wicked transgressors. Selah.

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.

PSALM 59

Psa 59:1-17. See on Psa 57:1, title, and for history, 1Sa 19:11, &c. The scope is very similar to that of the fifty-seventh: prayer in view of malicious and violent foes, and joy in prospect of relief.

1. defend me--(Compare Margin).

rise up ... me--(Compare Psa 17:7).

2. (Compare Psa 5:5; 6:8).

4-5. prepare, &c.--literally, "set themselves as in array."

awake--(Compare Psa 3:7; 7:6), appeals to God in His covenant relation to His people (Psa 9:18).

6-7. They are as ravening dogs seeking prey, and as such,

belch out--that is, slanders, their impudent barkings.

8. (Compare Psa 2:4; 37:13).

9. By judicious expositors, and on good grounds, this is better rendered, "O my strength, on Thee will I wait" (Psa 59:17).

defence--(Compare Psa 18:3).

10. prevent me--(Psa 21:3).

see my desire--in their overthrow (Psa 54:7).

enemies--as in Psa 5:8.

11. Slay them not--at once (Jud 2:21-23); but perpetuate their punishment (Ge 4:12; Nu 32:13), by scattering or making them wander, and humble them.

12. let them even be ... taken in their pride--while evincing it--that is, to be punished for their lies, &c.

13. Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God's presence and power in and for His Church will be known abroad (1Sa 17:46; Psa 46:10, 11).

14-15. Meanwhile let the rapacious dogs prowl, they cannot hurt the pious; yea, they shall wander famished and sleepless.

16-17. Contrast the lot of God's servant, who employs his time in God's praise.

sing aloud ... in the morning--when they retire famishing and disappointed, or it may denote delightful diligence in praise, as in Psa 30:5.

Deliver me from mine enernies, 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 endeavored 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.

The workers of iniquity - Principally Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian; who were the chief enemies of the poor returned captives.

Bloody men - The above, who sought the destruction of the Israelites; and particularly, that of Nehemiah, whom four several times they endeavored to bring into an ambush, that they might take away his life. See Neh 6:1-4.

For, lo, they lie in wait for my soul - For my life. See the passages referred to above.

They run and prepare themselves - They leave no stone unturned that they may effect my destruction and prevent the building.

O Lord God of hosts - This was a proper view to take of God. when Israel, a handful of poor distressed captives were surrounded and oppressed by the heathen chiefs above mentioned, and their several tribes. But Jehovah God of hosts, was the God of Israel; and hence Israel had little to fear.

Be not merciful to any wicked transgressors - Do not favor the cause of these wicked men. They are בגדי און bogedey aven, "changers of iniquity:" they go through the whole round of evil; find out and exercise themselves in all the varieties of transgression. How exactly does this apply to Nehemiah's foes! They sought, by open attack, wiles, flattery, foul speeches, fair speeches, threats, and ambuscades, to take away his life. Do not show them favor, that they may not succeed in their wicked designs. The prayer here is exactly the same in sentiment with that of Nehemiah, Neh 4:4, Neh 4:5. Hear, our God, for we are despised; turn their reproach upon their own heads; - cover not their iniquity, "and let not their sin be blotted out."

They return at evening - When the beasts of prey leave their dens, and go prowling about the cities and villages to get offal, and entrap domestic animals, these come about the city to see if they may get an entrance, destroy the work, and those engaged in it.

They belch out with their mouth - They use the lowest insult, the basest abuse. They deal in sarcasm, ridicule, slander, and lies.

Thou, O Lord, shalt laugh at them - They have mocked us; God will turn them and their schemes into ridicule and contempt: "Thou shalt have all these heathenish nations in derision."

Because of his strength will I wait upon thee - With this reading, I can make no sense of the passage. But instead of עזו uzzo, "his strength," עזי uzzi, "my strength," is the reading of fourteen of Kennicott's and De Rossi's MSS., of the Vulgate, Septuagint, Chaldee, and, in effect, of the Aethiopia, Syriac, and Arabic; and also of the Anglo-Saxon. To thee I commit all my strength; all I have I derive from thee, and all the good I possess I attribute to thee. The old Psalter translates, My strenght I shall kepe till the, for myn uptaker thou art. See on Psa 59:17 (note).

The God of my mercy shall prevent me - The mercy of God shall go before me, and thus help me in all my doings.

God shall let me see my desire - The sentence is short. God will let me see concerning my enemies, i.e., how he will treat them.

Slay them not, lest my people forget - I believe the Chaldee gives the true sense of this verse: "Do not slay them suddenly, lest my people should forget. Drive them from their habitations by thy power, and reduce them to poverty by the loss of their property." Preserve them long in a state of chastisement that Israel may see thou hast undertaken for them: that thy hand is on the wicked for evil and on them for good. The Canaanites were not suddenly destroyed; they were left to be pricks in the eyes and thorns in the sides of the Israelites. It is in a sense somewhat similar that the words are used here.

For the sin of their mouth - This verse has puzzled all the commentators. If we take חטאת chattath for sin-offering instead of sin, we shall get a better sense. Some of Nehemiah's enemies made a profession of the Jewish religion. Tobiah and his son were allied by marriage to the Jews; for Eliashib the priest had married his grandson to the daughter of Sanballat; and this produced a connection with Tobiah, the fast friend of Sanballat. Besides this very priest had given Tobiah one of the great chambers in the house of the Lord, where formerly the meat-offerings, the frankincense, the vessels, and the tithe of the corn and wine and oil were kept; Neh 13:4, Neh 13:5, Neh 13:7-9. And there were children of Tobiah (probably the same family) who professed to be of the Levites, Nethinim, or children of Solomon's servants; but as they could not show their father's house and their seed, whether they were of Israel; these, and others which were children of the priests, were put out of the priesthood, and out of the sacred service, as polluted; as having sprung from intermarriages with heathens. See Ezr 2:59-62. Tobiah was expelled from the house of the Lord by Nehemiah, and all his household stuff thrown out of doors: Neh 13:7, Neh 13:8. And this was doubtless one ground of the enmity of Tobiah to Nehemiah; and in this verse of the Psalm he may allude particularly to his occupancy of the chamber of offerings, which offerings, instead of being given to the Levites, were consumed by Tobiah and his household. This may be fairly gathered from Neh 13:6, Neh 13:10, Neh 13:11. Here then we have the sin of their mouth; their eating the offerings that belonged to the Levites; so that the temple service was deserted, the Levites being obliged to go and till the ground in order to obtain the means of life. And if we take חטאת chattath for sin-offering, it may refer to promises of sacrifice and offering which Tobiah and his family made, but never performed. They ate instead of offering them; and here was the sin of their mouth, in connection with the words of their lips, and their cursing and lying which they spake, for which the psalmist calls upon the Lord to consume them, that they may not be, Psa 59:13.

At evening let them return - He had mentioned before, Psa 59:6 that these persons came like beasts of prey round the city striving to get in, that they might take possession. Now, being fully assured of God's protection and that they shall soon be made a public example, he says, Let them return and make a noise like a dog, etc., like dogs, jackals, and other famished creatures, who come howling about the city-walls for something to eat, and wander up and down for meat, grumbling because they are not satisfied, Psa 59:15. Nehemiah had made up all the breaches; and had the city guarded so well day and night, by watches who continually relieved each other, that there was no longer any fear of being taken by surprise: and now they must feel like the hungry beasts who were disappointed of their prey.

I will sing of thy power - For it was because thy hand was upon me for good, that I have thus succeeded in my enterprises.

Yea, I will sing aloud of thy mercy - I shall publish abroad what thou hast done; and done not for my worthiness, nor for the worthiness of the people; but for thy own mercy's sake.

In the day of my trouble - When I came with small means and feeble help, and had the force and fraud of many enemies to contend with, besides the corruption and unfaithfulness of my own people; thou wast then my defense; and in all attacks, whether open or covered, my sure refuge. I will, therefore, sing of thy mercy in the morning - I will hasten to acquit myself of a duty I owe to thee for such singular interpositions of mercy and power.

Unto thee, O my strength - A similar sentiment to that expressed, Psa 59:9. But the words are very emphatic: God is my strength; God is my elevation. My God is my mercy. I have nothing good but what I have from God. And all springs from his dwelling in me. God, therefore, shall have all the glory, both now and for ever.

As many persons may still think that the inscription to this Psalm is correct, the following analysis may be applied in that way; or considered as containing a general resolution of the Psalm, without referring it to any particular occasion.

Run - To and fro, to receive Saul's commands, and to execute them with all speed.

The God - A God in covenant with all true Israelites, whom thou hast promised to protect and bless. The heathen - Or, these heathens, who though they are Israelites by birth; yet in their dispositions they are mere Heathens. Be not - For indeed thou canst not according to thy word, be merciful to such incorrigible offenders.

Return - Watching for me: which they did at this time all the night long, 1Sam 19:11. A dog - When he is pursuing his prey. Go round - When they did not find him in his own house, they sought for him in other parts of the city.

Pour out - Sharp and bitter word's, abundantly and vehemently, as a fountain doth waters, as this word signifies. Swords - Words as keen and mischievous as swords. For who - David doth not hear us, and God either doth not hear, or not regard what we say.

Prevent - Thou wilt help me sooner than I expect.

My people - Over whom thou hast appointed me to be governor in due time. Forget - Their former danger, and thy glorious mercy in delivering them. Scatter - Let them wander from place to place, that they may carry the tokens of thy justice, and their own shame to all places.

Pride - For their proud and insolent speeches against thee. Lying - For their execrations and lying reports, which they have spread concerning me.

Not be - In the land of the living any more.

1. DEliver me from mine enemies , O my God: defend me from them that rise up against me.

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 Practises, upon those that were about him, as he doth, 1 Sam. 26. 19. and elsewhere.

Marginal references: Psal. 18. 48.; Heb. set me on high.

3. For lo, they lye in wait for my soul; the mighty are gathered, against me: not for my transgression, nor for my sin, O LORD .

Without any Provocation, or Cause given them by me. I am a sinner before thee O Lord, but I have done them no injury.

4. They run and prepare themselves without my fault: awake to help me , and behold.

To and fro, first to receive Saul's Commands, and then to Execute them with all speed and Diligence.

Or, dispose themselves, here and there round about my House, that they may Catch me when I go out of it.

Heb. to meet me, as I come abroad, and to Conduct me away with Safety.

Marginal references: Heb. to meet me.

5. Thou therefore, O LORD God of hosts, the God of Israel , awake to visit all the he[illegible: 1+ letters] then : be not merciful to any wicked transgressors Selah.

A God in Covenant with all true Israelites, whom thou hast promised to Protect and Bless.

Or, these Heathen, or Gentiles: Who though they are called and accounted Israelites by their Birth; yet in Truth, and in their Dispositions and manners, are meer Heathens and Barbarians: In which respect such Men, are elsewhere called Strangers, Psal. 54. 3. Men of Sodom and Gomorrah, Isa. 1. 10. and, as Ethiopians, Amos 9. 7. As among us ungodly Christians, are oft called Iews, or Turks, or Heathens.

For indeed thou canst not with thine Honour, nor according to thy Word, be merciful to any such incorrigible Offenders.

Or, perfi[illegible: 1+ letters]ious Transgressors, such as persecute me, and other good Men, out of Malice, and against their now Consciences, which tell them that I am innocent, and with Pretences of Friendship. He might well pray so Vehemently against such, not onely for his own Preservation, but for the just and necessary Vindication of God's Honour, and for the publick good of Mankind; whose common Interest it was, that such vile Miscreants should be taken out of the way.

6. They return at evening : they make a noise like a dog , and go round about the city .

After they have been busie all day; Either in Plotting against me, or in hunting after me, in the Evening, when they should Compose themselves to rest, they return to their old Trade of Watching for me: Which they did at this time all the Night long, 1 Sam. 19. 11.

Either when he is Hungry and pursuing his prey, and howls for Meat: Or, when he is enraged, and Grins and Snarles where he cannot, or dare not Bite.

When they did not find him in his own House, they sought for him in other Houses, and parts of the City, where they supposed him to lurk.

7. Behold, they belch out with their mouth: swords are in their lips; for who, say they, doth hear ?

Or, they your forth (to wit, Words, for what else should come out of the Mouth? Even sharp and bitter Words, as the next Clause explains it) abundantly and Vehemently▪ as a Fountain doth Waters, as this Word signifies, See Prov. 15. 28. Ier. 6. 7.

(i. e.) Words as keen and mischievous as Swords, as Psal. 55. 21. and 57. 4.

David doth not hear us, Either to discover, and so to prevent our Plots, or to punish us for them: and God either doth not hear, or not Regard what we say, and do against David: And therefore we may speak and Act what we think fit.

Marginal references: Psal. 10. 11. & 73. 11. & 94. 7.

8. But thou, O LORD, shalt laugh at them , thou shalt have all the heathen in derision.

Disappoint their high Confidences, and hopeful Designs' and then deride them, and make them Ridiculous and Contemptible to others.

Marginal references: Psal. 2. 4. 37. 13.

9. Because of his strength will I wait upon thee: for God is my defence.

(i. e.) Saul's strength: Because he is too strong for me. Or rather, O my strength, as it is v. 17. And all those Antient and venerable Translators, the LXX, and Chalde, and Vulgar Latin, render it, my Strength. In the Hebrew it is, his Strength, (i. e.) David's. For David speaks of himself in the third Person, as he oft doth. And such sudden Changes of Persons are usual, both in these poetical Books (as hath been noted before) and elsewhere, as Dan 9. 4. Mich. 1. 2.

Marginal references: Heb. my high place.

10. The God of my mercy shall prevent me : God shall let me see my desire upon mine enemies.

(i. e.) The Giver of all that Mercy and Comfort, which I either have or hope for. Heb. of his Mercy. But here also there is (as appears by Comparing this with v. 17.) a Change of the Person, as there was in the foregoing Verse.

To wit, with the Blessings of Goodness, as it is more fully expressed, Psal. 21. 3. Thou shalt help me, and that seasonably, before it be too Late, and sooner than I expect.

In their Disappointment and overthrow, as it follows: Which was very desirable to David, no less for the publick good, than for his own Safety and Happiness.

Marginal references: Psal 92. 11.; Heb. mine Observers.

11. Slay them not , lest my people forget : scatter them by thy power; and bring them down , O LORD our shield.

To wit, suddenly, or at once.

My Countrey men; Or, those over whom thou hast appointed me to be Governour in due time.

Their former Danger, and thy glorious Mercy in delivering them, and their own Duty to thee for it. Hereby it most plainly appears, that David in those and the like Imprecations against his Enemies, was not moved thereunto by his private Malice, or desire of Revenge, but by the Respect which he had to God's Honour, and the general good of his People.

Heb. make them to Wander. As they wandred about the City and Country to do me Mischief, v. 6. so let their Punishment be agreeable to their sin, let them wander from place to place, to wit, for Meat, as it is expressed v. 15. that they may carry the Tokens of thy Justice, and their own Shame to all places where they come.

From that Power and Dignity in which thou hast set them, which they do so wickedly abuse; and from the height of their Carnal Hopes and Confidences of Success against me.

Marginal references: See Gen. 4. 14. 15.

12. For the sin of their mouth, and the words of their lips , let them even be taken in their pride : and for cursing and lying which they speak .

For their ungodly and injurlous, and pernicious Speeches, of which he speaks v. 7. and in many other places.

As in a snare in order to their Ruin. Let thy Judgments overtake them.

For their proud and insolent Speeches against thee, v. 7.

For their Execrations and lying Reports, which they have raised or spread abroad concerning me.

Which they are ready to utter upon all Occasions.

13. Consume them , in wrath, consume them, that they may not be : and let them know that God ruleth in Jacob , unto the ends of the earth , Selah.

By degrees; and after thou hast made them to wander about, v. 11:

To wit, in the Land of the Living any more: As this Phrase is frequently understood; whereof divers instances have been given.

Experimentally, and to their cost.

Over and above them: That though Saul be King, yet God is his Superior in Power and Authority, and all things among us shall be disposed, not as it pleaseth Saul, which his Parasites are always suggesting to him, but as God will; and therefore I shall be preserved, and in fit time Crowned, in spight of all that Saul or his Forces can do against me.

In the Land, and over the People of Israel, whose King and Governour he is in a peculiar manner.

Or, and unto: The Conjunction, and, being oft understood, as hath been noted before. These words may be referred; Either, 1. To God's Ruling, let them know, that God Ruleth, not onely in Iacob: But also to the Ends of the Earth. Or, 2: To mens knowing, let them, or let men know even to the Ends of the Earth, that God raleth in Iacob: Let thy Judgments be so manifest and dreadful in the Destruction of thy wicked Enemies, that not onely Israelites, but even the remote Nations of the World, may see it and acknowledge thy Power and Providence in it.

Either of this Land: Or rather, of the World. The Sence is, That by those Eminent and extraordinary Discoveries of thy Power and Wisdom, and Justice, it may be Evident, both to them, and to all that hear of it, that thou art no Puny or Inferior, or Topical God, like the God's of Heathens, whose Government is confined to a narrow Compass, but the high and mighty God, and the great Ruler of the whole World.

14. And at evening let them return, and let them make a noise like a dog, and go round about the city .

What was their sin, and their choise to do with evil Design, let it be their Punishment to do it by Constraint, and for Meat, as it follows, v. 15.

15. Let them wander up and down for meat ; and grudg if they be not satisfied .

To get a Lively-hood.

When their Bodies are hungry, let their Minds be discontented. Or, as others render the Words, And lodge, or be forced to Lodge all Night, when they are not satisfied, Let them go to their rest with an empty Stomach.

Marginal references: Heb. to Eat.; Or, if they be not satisfied, then they will stay all Night.

17. Unto thee , O my strength, will I sing: for God is my defence, and the God of my mercy.

(i. e.) To thy Honour. Or rather, of or concerning thee; as that Particle is sometimes used.

Psa 59:1-9

First part. As far as Psa 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Psa 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Isa 56:11, on account of their bold shameless greediness, dogs. On לא 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. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn 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. הכונן = התכונן, like the Hithpa. הכּסּה, Pro 26:26, the Hothpa. הכּבּס, Lev 13:55., and the Hithpa. נכּפּר, 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 עוּרה לקראתי וּראה, 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 ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. 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 צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Psa 56:1, Isa 28:1; Symbolae, p. 15). אלהי ישׂראל 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 און כּל־בּגדי 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 (און 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 (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb , nbḥ, to bark, and כלב, 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 סובב בּעיר, Sol 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 עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה 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. ל, Psa 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.

Psa 59:10-17

In this second half of the Psalm the cry of fear is hushed. Hope reigns, and anger burns more fiercely. The Kerî says that Psa 59:11 is to be read: אלהי חסדּי יקדּמני, my gracious God will anticipate me, - but with what? This question altogether disappears if we retain the Chethîb and point אלהי הסדּו: my God will anticipate me with His mercy (cf. Psa 21:4), i.e., will meet me bringing His mercy without any effort of mine. Even the old translators have felt that chcdw must belong to the verb as a second object. The lxx is perfectly correct in its rendering, ὁ Θεὸς μου τὸ ἔλεος αὐτοῦ προφθάσει με. The Kerî has come into existence in looking to v. 18, according to which it seems as though אלהי הסדּי ought to be added to the refrain, Psa 59:10 (cf. a similar instance in Psa 42:6-7). But Psa 59:11 would be stunted by doing this, and it accords with Biblical poetic usage that the refrain in v. 18 should be climactic in comparison with Psa 59:10 (just as it also does not altogether harmonize in its first half); so that Olshausen’s proposal to close Psa 59:10 with אלהי חסדי and to begin Psa 59:11 with חסדו (cf. Psa 79:8) is only just to be put on record. The prayer “slay them not” does not contradict the prayer that follows for their destruction. The poet wishes that those who lie in wait for him, before they are totally swept away, may remain for a season before the eyes of this people as an example of punishment. In accordance with this, הניעמו, by a comparison of the Hiph. in Num 32:13, and of the Kal in Psa 59:16, Psa 109:10, is to be rendered: cause them to wander about (Targum, cf. Genesis Rabba, ch. 38 init., טלטלמו); and in connection with בחילך one is involuntarily reminded of Psa 10:10, Psa 10:14, and is tempted to read בחלך or בחלך: cause them to wander about in adversity or wretchedness, = Arab. ‛umr ḥâlik , vita caliginosa h. e. misera), and more especially since בחילך occurs nowhere else instead of בּזרעך or בּימינך. But the Jod in בחילך is unfavourable to this supposition; and since the martial apostrophe of God by “our shield” follows, the choice of the word is explained by the consideration that the poet conceives of the power of God as an army (Joe 2:25), and perhaps thinks directly of the heavenly host (Joe 3:11), over which the Lord of Hosts holds command (Hitzig). By means of this He is first of all to cause them to go astray (נע ונד, Gen 4:12), then utterly to cast them down (Psa 56:8). The Lord (אדני) is to do this, as truly as He is Israel’s shield against all the heathen and all pseudo-Israelites who have become as heathen. The first member of Psa 59:13 is undoubtedly meant descriptively: “the sin of their mouth (the sin of the tongue) is the word of their lips” (with the dull-toned suffix mo, in the use of which Ps 59 associates itself with the Psalms of the time of Saul, Psa 56:1-13, Psa 11:1-7, Psa 17:1-15, 22, 35, Psa 64:1-10). The combination ולילּכדוּ בגאונם, however, more readily suggests parallel passages like Pro 11:6 than Pro 6:2; and moreover the מן of the expression וּמאלה וּמכּחשׁ, which is without example in connection with ספּר, and, taken as expressing the motive (Hupfeld), ought to be joined with some designations of the disposition of mind, is best explained as an appended statement of the reason for which they are to be ensnared, so that consequently יספּרוּ (cf. Psa 69:27; Psa 64:6) is an attributive clause; nor is this contrary to the accentuation, if one admits the Munach to be a transformation of Mugrash. It is therefore to be rendered: “let them, then, be taken in their pride, and on account of the curse and deceit which they wilfully utter.” If, by virtue of the righteousness of the Ruler of the world, their sin has thus become their fall, then, after they have been as it were a warning example to Israel, God is utterly to remove them out of the way, in order that they (it is unnecessary to suppose any change of subject), while perishing, may perceive that Elohim is Ruler in Jacob (בּ, used elsewhere of the object, e.g., Mic 5:1, is here used of the place of dominion), and as in Jacob, so from thence unto the ends of the earth (ל like על, Psa 48:11) wields the sceptre. Just like the first group of the first part, this first group of the second part also closes with Sela.

The second group opens like the second group in the first part, but with this exception, that here we read וישׁבוּ, which loosely connects it with what precedes, whereas there it is ישׁוּבוּ. The poet’s gaze is again turned towards his present straitened condition, and again the pack of dogs by which Saul is hunting him present themselves to his mind. המּה points towards an antithesis that follows, and which finds its expression in ואני. ויּלינוּ and לבּקר stand in direct contrast to one another, and in addition to this לערב has preceded. The reading of the lxx (Vulgate, Luther, [and authorized version]), καὶ γογγύσουσιν = ויּלּינוּ or ויּלּנוּ, is thereby proved to be erroneous. But if ויּלינוּ is the correct reading, then it follows that we have to take Psa 59:16 not as foretelling what will take place, but as describing that which is present; so that consequently the fut. consec. (as is frequently the case apart from any historical connection) is only a consecutive continuation of ינוּעוּן (for which the Kerî has יניעוּן; the form that was required in Psa 59:12, but is inadmissible here): they wander up and down (נוּע as in Psa 109:10, cf. נוּד, Job 15:23) to eat (that is to say, seeking after food); and if they are not satisfied, they pass the night, i.e., remain, eager for food and expecting it, over night on the spot. This interpretation is the most natural, the simplest, and the one that harmonizes best not only with the text before us (the punctuation ישׂבּעוּ, not ישׂבּעוּ, gives the member of the clause the impress of being a protasis), but also with the situation. The poet describes the activity of his enemies, and that by completing or retouching the picture of their comparison to dogs: he himself is the food or prey for which they are so eager, and which they would not willingly allow to escape them, and which they nevertheless cannot get within their grasp. Their morbid desire remains unsatisfied: he, however, in the morning, is able to sing of the power of God, which protects him, and exultantly to praise God’s loving-kindness, which satiates and satisfies him (Psa 90:14); for in the day of fear, which to him is now past, God was his inaccessible stronghold, his unapproachable asylum. To this God, then, even further the play of his harp shall be directed (אזמּרה), just as was his waiting or hoping (אשׁמרה, Psa 59:10). (In the Hebrew, v.1 is the designation 'To the leader:....A Psalm of David'; from then on v.1-12 in English translation corresponds to v.2-13 in the Hebrew)

Prayer for Deliverance.

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 (v. 1, 2): "Deliver me from my 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. 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 not 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 wound 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, Ps. x. 11; xciv. 7. Note, It is not strange if those regard not what they say who have made themselves believe that 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 (v. 3, 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.

Confidence in God.

8 But thou, O Lord , shalt laugh at them; thou shalt have all the heathen in derision. 9 Because of his strength will I wait upon thee: for God is my defence. 10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies. 11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield. 12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak. 13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah. 14 And at evening let them return; and let them make a noise like a dog, and go round about the city. 15 Let them wander up and down for meat, and grudge if they be not satisfied. 16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.

David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.

I. He resolves to wait upon God (v. 9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (v. 10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa. lv. 3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, v. 10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, v. 8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Ps. ii. 4; Prov. i. 26; Isa. xxxvii. 22. (2.) That God would make them standing monuments of his justice (v. 11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (v. 12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, 1 Sam. xiv. 28, 44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (v. 13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa. xlv. 4. (5.) That he would make their sin their punishment, v. 14, compare v. 6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (v. 11), and gradually consumed (v. 13); those that die by famine die by inches, and feel themselves die, Lam. iv. 9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Ps. civ. 20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos. vii. 14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (v. 15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa. lvi. 11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.

II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, v. 16, 17. Observe,

1. What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.

2. How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (v. 17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.

PSAL. LIX.

To the Master of the Musicke, Corrupt not; Michtam of David, when Saul sent, and they kept the house for to kill him.

DEliver me from mine enemies, O my God: from them that rise up against me, set thou me on high. Deliver me from the workers of painfull iniquitie, and save thou me from the men of blouds.

For loe they lay wait for my soule, the strong doe draw together against mee: not for my trespasse, nor for my sinne, Iehovah.

Without iniquitie in me, they runne and make ready: raise thee up to meet mee, and see. And thou Iehovah God of hosts, God of Israel, awake to visit all the heathens: bee not gracious to any that unfaithfully worke iniquitie Selah. They returne at evening, they make noise as a dogge, and compasse the Citie. Loe, they utter with their mouth; swords are in their lips: for who heareth? But thou Iehovah wilt laugh at them, thou wilt mocke at all the heathens. His strength, unto thee will I take heed, for God is mine high defence. The God of my mercie will prevent me, God will let mee see on mine enviers. Slay them not, lest my people forget; make them wander abroad in thy power, and bring them downe, our shield, Lord. The sinne of their mouth, the word of their lips; when they shall be taken in their haughtinesse; and of cursing, and of false deniall, let them tell. Consume in wrath, consume and let them be no more; and let them know that God ruleth in Iakob, to the ends of the earth Selah. And they shall returne at evening, make noise as a dog, and compasse the citie. They shall wander abroad for to eat, and shall howle if they be not satisfied. But I will sing thy strength, and will shout at morning thy mercie; for thou hast beene an high defence to me, and a refuge in day of my distresse. My strength, unto thee will I sing Psalme, for God is mine high defence, the God of my mercy.

Annotations. COrrupt not] or bring not to perdition. See Plasm. 57. 1. Michtam] a notable song: see Psalm. 16. 1. to kill him] or to doe him die. Saul having cast his speare at David, and missed him, sent messengers after unto Davids house, for to keepe (or watch) him, and to kill him. But his wife Michal (Sauls daughter,) bewrayed the matter, let David downe at a window, and so he escaped, 1 Sam. 19. 10, 11, 12. Hereupon he made this Psalme. Vers. 2. set mee on high] set mee aloft, where I may be safe, that my foes reach not to me. Vers. 4. not for my trespasse] to wit, against them; as else-where David professeth, 1 Sam. 24. 10, 12. Vers. 5. without iniquitie] to wit, of mee, or on my part, understanding it of sinne, as in the former verse: or without punishment (understanding it of the enemies) they runne. &c. Iniquitie is often used for Punishment: See Psalm. 69. 28. Or, without iniquitie, (without blame) in their owne conceit; as in Ierem 50. 7. their enemies said wee offend not, because they have sinned, &c. to meet me] meaning, for good, that is, to assist me. For sometime meeting is to oppose and resist, Psal. 35. 3. Vers. 6. to visit] namely, with punishment, as Exod. 20. 5. See otherwise, in Psal. 8. 5. the heathens] that is, the wicked mine enemies, called here heathens, as elsewhere strangers, Psalm. 54. 5. unfaithfully worke] or, distoyally commit. See this word, Psal. 25. 3. Vers. 7. They returne at evening] The enemies, like hungry dogs, come at evening, secretly to surprise and devoure me. So wicked persecutors are likened to dogs, Psal. 22. 17. or it may be a prophesie of their extreme poverty, that when others goe to rest, they goe about howling for meat. make noise as a dog] barking, grinning, howling, as a dog for his meat; as after, vers. 15, 16. therefore the Greeke turneth it, they are hungry. Vers. 8. utter] or well out, as from a fountaine; belch or babble, as Prov. 15. 2, 28. This similitude is explained, Ierem. 6. 7. As the fountaine casteth out her waters, so shee casteth out her malice. swords &c.] that is, they speake sharpe devouring words. So the Chaldee interpreteth it, words that are sharpe like a sword. See Psalm. 57. 5. who heareth] These are the adversaries words, who thought that none did heare, or (as the Chaldee addeth) would punish them. Vers. 10. His strength] understand, O God that art his strength: and it may be meant of himselfe, though he speake as of another: 1. Because in the Hebrew there is sometime a sudden change of the person, as Dan. 9. 4. thou keepest covenant towards them which love him, that is, which love thee, Deut. 5. 10. that love me, and keepe his Commandements; for, my commands, Mic. 1. 2. Heare yee people all they, for all yee. 2. Because in the last verse of this Psalme it is repeated, My strength. 3. Also in this place, both the Greeke and Chaldee turne it My strength. 4. Because in the next verse it is written in the Hebrew text letters, his mercy, but by the vowels and margine, read, my mercy; which giveth occasion to suppose the like meaning here. Howbeit the sense is good, if we understand it of the enemie Saul, thus, O God that art his strength, and hast given him the kingdome, and this power. For even wicked rulers have no power, except it be given them from above, Ioh. 19. 11. And David much respected Saul, as Gods Anointed, 1 Sam 26. 11. 2 Sam. 1. 14. I take heed] or, will I keep, observe, that is, wait upon thee, or keep thanks and praises for thee, as vers. 18. Vers. 11. God of my mercy] or, of his mercy, (as is observed on the former verse;) or, my God of mercy, that is, my mercifull God. prevent me] to wit, with mercy, or blessings, as Psal. 21. 4. let mee see] to wit, vengeance, Psalm. 54. 9. as the Chaldee also here explaineth it. Vers. 12. people forget] to wit, their sinne, and punishment for the same. Dead men are forgotten, Psal. 31. 13. Eccles. 9. 5. so their punishment whiles they live, is the more memorable. make them wander] to wit, as vagabonds. The word hath reference to Cains judgment, who was not killed, but marked for a vagabond, Gen. 4. 14, 15. Some punishments are lesse tolerable than death it selfe, Revelat. 9. 6. Vers. 13. The sinne of their mouth, &c.] This sentence is difficult; for, 1. It may have reference to the former, that my people forget not their sinnes and punishments, but may tell of them: or, 2. It may respect themselves; let them tell (or confesse) their owne sinnes and punishments, as did Cain, Iudas, &c. Gen. 4. 13, 14. Mat. 27. 4. Or, 3. It. may shew the cause of their judgements, For the sin of their mouth, &c. and so the Chaldee expoundeth it. when they shall.] or, and let them be taken. and of cursing] or, for the curse, (the execration,) which may be understood of the sinne, according to Psal. 10. 7. or, of the punishment thereof, as Deut. 30. 7. of false deniall] of their lying, or of their leannesse. The originall signifieth either, and may also be meant of sinne, or the punishment thereof. let them tell] or, they shall tell, speaking of his people, or of the wicked themselves. Vers. 14. Consume] to wit, them, as Loose, Mat. 21. 2. for, loose him, Mark. 11. 2. Vers. 15. And they shall returne] or, let them returne &c. a prophesie of, or prayer for their punishment answerable to their sinne, as before, vers. 7. Vers. 16. They shall wander] or, make themselves wander, scatter themselves abroad. The Hebrew hath a double reading, to include both these: so 2 Sam. 15. 20. See a like punishment of the wicked, Job 15. 23. The Chaldee addeth, They shall wander abroad, that they may take a prey for to eat. shall howle] or, shall tary all night, to wit, hungrie and unsatisfied. The Hebrew signifieth either of these: but the Greeke chooseth the former, they shall murmure, howling for hunger. Vers. 17. sing thy strength] that is, praise with song thy strength, who canst defeat my soes, and protect me.

PSAL. LIX.

ALtaſchith] Deſtroy not, preſerve me from this Ambuſcado. See Pſal. 57. title.

When Saul ſent, and they watched the houſe] But were diſappointed by Michal ſhifting him out of the way, preferring an Husband before a Father, though ſhe had otherwiſe no great goodneſs in her. The glory of this deliverance David wholly aſcribeth to God, and ſeeketh help of him.

Verſ. 1. Deliver me from mine enemies, O God] This Pſalm is the ſame in ſubſtance with thoſe afore-going, viz. Davids deſire to be delivered from Sauls craft and cruelty.

Defend me from them] Heb. Set me on high, farre out of their reach.

Verſ. 2. Deliver me from the workers of iniquity] Sauls Aſſaſines, and Bloud-hounds, hired to diſpatch me.

Verſ. 3.R. Obad. Gaon in loc. The mighty are gathered againſt me] The ſeven ſons of Saul (ſay the Rabbines) who were afterwards hang'd, 2 Sam. 21. with a company of cut-throats attending them.

Verſ. 4. They run and prepare themſelves] At Sauls command, never inquiring into the cauſe, right or wrong; but taking his will for warrant good enough.

Awake to help me] Heb. to meet me, ſc. in mercy, Ut occurras & ſuccurrat mihi, or, at my calling, as ſome render it.

And behold] See the Note on Pſal. 34.15.

Verſ. 5. Awake to viſit all the Heathen] Theſe Paganiſh Iſraelites, who might have ſome Heathens alſo amongſt them, Sauls Slaughtermen, men fleſht in bloud.

Be not merciful to any wicked tranſgreſſors] Heb. That treacherouſly work iniquity, that do it Conſulto & data opera. Deſperado[illegible: 1 letter]s, Reprobates, deſtined to eternal deſtruction.

Verſ. 6. They return at evening] ſc. To mine houſe at Gibeah of Saul, hoping to finde me then at home again; as if like the hunted Hate, I muſt needs return to my old fourm.

They make a noyſe like a Dogge] When coming the ſecond night alſo they miſſed of David, they barked and houled like mad Doggs, ready to take every one they met by the throat.

And go round about the City] Ferretting, and ſearching after him in all places, and perhaps ſurrounding the City to ſurpriſe him.

Verſ. 7. Behold they b[illegible: 1 letter]lch out with the[illegible: 1 letter]r mouth] Calling me Traitor where ever they come, and ſeeking to double murther him, viz. by detraction, and by deadly practice. As a fountain caſteth out waters, ſo do graceleſs men wickedneſs, Jer. 6.7.

Swords are in their lips] Or, To their lips they adde ſwords, they word it not only, but are armed and well appointed. But it is well that they blurt out their bloody purpoſes, and ſo give warning. Hu[illegible: 1 letter]c tibi p[illegible: 1 letter]gionem mittit Senat[illegible: 1 letter] [illegible: 1 word] faci[illegible: 1 letter]u[illegible: 1 letter] fat[illegible: 2 letters] &c non implevit.

For who, ſay they, doth hear?] i.e. Who, that we need care for? Davids friends they thought durſt not utter their diſcontent; and for God, they took no great thought, Pſal. 10.3.8.55.20.

Verſ. 8. But thou, O Lord, ſhalt laugh at them] q. d. Thou not only heareſt, but jeareſt at their madneſſe, and wilt bring all their purpoſes to nought with little adoe[illegible: 1 letter] and as it were, playing and ſporting. See Pſal. 2.4.

Verſ. 9. Becauſe of his ſtrength will I wait on thee] The ſtronger Sa[illegible: 1 letter]l[illegible: 2 letters] the more will I adhere to thee. Or thus, His ſtrength will I reſerve to thee; that is, I will turn him over to [illegible: 1 word], who a[illegible: 1 letter] far ſtronger, to take an order with him; to put a hook into his noſe, and a bridle into his jaws, and to bring mee at length to the Kingdome.

For God is my defence] Heb. My high place; therefore what need I feat him, or his Emiſſaries.

Verſ. 10. The God of my mercy ſhall prevent me] Or, God will prevent mee with his mercy, ſc. before I ask, or think, howſoever, in the opportunity of time, he will not fail mee.

God ſhall let mee ſee, &c.] See Pſal. 54.7.

Verſ. 11. Slay them not, l[illegible: 1 letter]ſt my people forget] Marcet ſine adverſarie virtus, the natural heat decayeth if it have not wherewith to wraſtle, Carthage was not to be deſtroyed, that Rome might not want an adverſary. The Saints have the reliques of corruption left in them for exerciſe of their graces. Slay them not, ſaith David; and the Chaldee addeth, ſtatim, forthwith, or outright, but by degrees rather; leſt my people, my followers and fellow ſouldiers, forget their skill in armes, or thy judgements on the enemies.

Scatter them by thy power] That they may wander as Cain did, and be reſtleſſe. Or, ſhake them to and fro as meal is ſhaken in a ſieve; let them be diſſipated, and by degrees waſted, that they may be as ſo many ſtanding monuments of the divine Juſtice, ut [illegible: 1 letter]o ſint illuſtriera & teſt atiora tua judicia, as the diſ-jected people of the Jews are at this day.

Verſ. 12. For the ſin of their mouth, &c.] The Arabians have this proverb, Take heed leſt thy tongue cut thy throat. Many a mans mouth is a purgatory to the Maſter. Hard words muſt bee reckoned for, Jude 15. the Jews find it ſo, and will do.

And for curſing, &c.] Curſing men are curſed men.

Verſ. 13. Conſume them in wrath, &c.] But by degrees, as verſ. 11. ſlowly,Paulati[illegible: 2 letters] ſeu gradatim & in fine penitus corruant. Kimchi. but ſurely and ſeverely; that they may feel themſelves waſted. There may be much poyſon in little drops.

And let them know] Know to their coſt. Or, Let men know.

Verſ. 14. And at evening let them return, &c.] Let theſe back-ſliders in heart be filled with their own wayes; run about for hunger, as before they did for malice, verſ. Revertantur famelici. Vat. Sit poena corum ſicut peccatum, Kimchi. 6. Here the Prophet mindeth to mock them, ſaith an Interpreter.

Verſ. 15. Let them wander up and down for meat] Sicut mendici de oſtio ad ostium faciunt, as Beggers do from door to door, ſaith Kimchi.

And grudge if they be not ſatisfied] Murmure againſt God and men, howling againſt Heaven as hungry Woolfs, Iſa. 8.21. Others underſtand it thus, Lee them run to and fro for meat, that is, to devour mee, as Pſal. 27.2. but ſurely they ſhall not be ſatisfied (but miſſe of their deſign) thou[illegible: 1 letter]h they tarry all night, watching for mee.

Verſ. 16. In the morning]. That time wherein they thought to have ſurpriſed mee, 1 Sam. 19.11. but thou haſt ſecured mee. See Iſa. 65.14.

Verſ. 17. O my ſtrength] All Davids ſtrength was derivative; in himſelf he was weak as water.

Deliver me from mine enemies, O my God. They were all round the house with the warrant of authority, and a force equal to the carrying of it out. He was to be taken dead or alive, well or ill, and carried to the slaughter. No prowess could avail him to break the cordon of armed men, neither could any eloquence stay the hand of his bloody persecutor. He was taken like a bird in a net, and no friend was near to set him free. Unlike the famous starling, he did not cry, "I cannot get out, "but his faith uttered quite another note. Unbelief would have suggested that prayer was a waste of breath, but not so thought the good man, for he makes it his sole resort. He cries for deliverance and leaves ways and means with his God. Defend me from them that rise up against me. Saul was a king, and therefore sat in high places, and used all his authority to crush David; the persecuted one therefore beseeches the Lord to set him on high also, only in another sense. He asks to be lifted up, as into a lofty tower, beyond the reach of his adversary. Note how he sets the title, My God, over against the word, mine enemies. This is the right method of effectually catching and quenching the fiery darts of the enemy upon the shield of faith. God is our God, and therefore deliverance and defence are ours.

Deliver me from the workers of iniquity. Saul was treating him very unjustly, and besides that was pursuing a tyrannical and unrighteous course towards others, therefore David the more vehemently appeals against him. Evil men were in the ascendant at court, and were the ready tools of the tyrant, against these also he prays. Bad men in a bad cause may be pleaded against without question. When a habitation is beset by thieves, the good man of the house rings the alarm bell; and in these verses we may hear it ring out loudly, "deliver me, ""defend me, ""deliver me, ""save me." Saul had more cause to fear than David had, for the invincible weapon of prayer was being used against him, and heaven was being aroused to give him battle. And save me from bloody men. As David remembers how often Saul had sought to assassinate him, he knows what he has to expect from that quarter and from the king's creatures and minions who were watching for him. David represents his enemy in his true colours before God; the bloodthirstiness of the foe is a fit reason for the interposition of the righteous God, for the Lord abhors all those who delight in blood.

For, lo, they lie in wait for my soul. They were in ambuscade for the good man's life. He knew their design and cried to God to be rescued from it. Like wild beasts they crouched, and waited to make the fatal spring; but their victim used effectual means to baffle them, for he laid the matter before the Lord. While the enemy lies waiting in the posture of a beast, we wait before God in the posture of prayer, for God waits to be gracious to us and terrible towards our foes. The mighty are gathered against me. None of them were absent from the muster when a saint was to be murdered. They were too fond of such sport to be away. The men at arms who ought to have been fighting their country's battles, are instead thereof hunting a quiet citizen; the gigantic monarch is spending all his strength to slay a faithful follower. Not for my transgression, not for my sin, O Lord. He appeals to Jehovah that he had done no ill. His only fault was, that he was too valiant and too gracious, and was, besides, the chosen of the Lord, therefore the envious king could not rest till he had washed his hands in the blood of his too popular rival. We shall always find it to be a great thing to be innocent; if it does not carry our cause before an earthly tribunal, it will ever prove the best of arguments in the court of conscience, and a standing consolation when we are under persecution. Note the repetition of his declaration of integrity. David is sure of his innocence. He dares repeat the plea.

They run and prepare themselves without my fault. They are all alive and active, they are swift to shed blood. They prepare and use their best tactics; they besiege me in my house, and lay their ambuscades as for some notable enemy. They come up fully armed to the attack, and assail me with all the vigour and skill of a host about to storm a castle; and all for no cause, but out of gratuitous malice. So quick are they to obey their cruel master, that they never stay to consider whether their errand is a good one or not; they run at once, and buckle on their harness as they run. To be thus gratuitously attacked is a great grief. To a brave man the danger causes little distress of mind compared with the injustice to which he is subjected. It was a cruel and crying shame that such a hero as David should be hounded down as if he were a monster, and beset in his house like a wild beast in its den. Awake to help me, and behold. When others go to sleep, keep thou watch, O God. Put forth thy might. Arouse thee from thy inaction. Only look at thy servant's sad condition and thy hand will be sure to deliver me. We see how thorough was the psalmist's faith in the mercy of his Lord, for he is satisfied that if the Lord do but look on his case it will move his active compassion.

Thou, thyself, work for me personally, for the case needs thine interposition. Therefore, because I am unjustly assailed, and cannot help myself. O Lord, ever living, God of Hosts, able to rescue me; the God of Israel, pledged by covenant to redeem thine oppressed servant; awake to visit all the heathen, arouse thy holy mind, bestow thy sacred energies, punish the heathen among thine Israel, the false hearted who say they are Jews and are not, but do lie. And when thou art about the business, let all the nations of thine enemies, and all the heathenish people at home and abroad know that thou art upon circuit, judging and punishing. It is the mark of a 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. Shall Jehovah endure to see his people oppressed? Shall the God of hosts permit his enemies to exult over his servant? Shall the faithful God of a chosen people leave his chosen to perish? The name of God is, even in a literal sense, a fortress and high tower for all his people. What a forceful petition is contained in the words, "awake to visit"! Actively punish, in wisdom judge, with force chastise. Be not merciful to any wicked transgressors. Be merciful to them as men, but not as transgressors; if they continue hardened in their sin, do not wink at their oppression. To wink at sin in transgressors will be to leave the righteous under their power, therefore do not pass by their offences but deal out the due reward. The psalmist feels that the overthrow of oppression which was so needful for himself must be equally desirable for multitudes of the godly placed in like positions, and therefore he prays for the whole company of the faithful, and against the entire confraternity of traitors. Selah. With such a subject before us we may well pause. Who would not sit still and consider, when vengeance is being meted out to all the enemies of God? How wrong is that state of mind which hates to hear of the punishment of the wicked!

They return at evening. Like wild beasts that roam at night, they come forth to do mischief. If foiled in the light, they seek the more congenial darkness in which to accomplish their designs. They mean to break into the house in the dead of might. They make a noise like a dog, and go round about the city. Howling with hunger for their prey, they sneak round and round the walls, prowling with stealthy footstep, and barking in unamiable concert. David compares his foes to Eastern dogs, unowned, loathsome, degraded, lean, and hungry, and he represents them as howling with disappointment, because they cannot find the food they seek. Saul's watchmen and the cruel king himself must have raved and raged fiercely when they found the image and the pillow of goat's hair in the bed instead of David. Vain were their watchings, the victim had been delivered, and that by the daughter of the man who desired his blood. Go, ye dogs, to your kennels and gnaw your bones, for this good man is not meat for your jaws.

Behold they belch out with their mouth. The noisy creatures are so remarkable in their way, that attention is called to them with a behold. Ecce homines, might we not say, Ecce canes! Their malicious speech gushes from them as from a bubbling fountain. The wicked are voluble in slander; their vocabulary of abuse is copious, and as detestable as it is abundant. What torrents of wrathful imprecation will they pour on the godly! They need no prompters, their feelings force for themselves their own vent, and fashion their own expressions. Swords are in their lips. They speak daggers. Their words pierce like rapiers, and cleave like cutlasses. As the cushion of a lions's paw conceals his claw, so their soft ruby lips contain bloody words. For who, say they, doth hear? They are free from all restraint, they fear no God in heaven, and the government on earth is with them. When men have none to call them to account, there is no accounting for what they will do. He who neither fears God nor regards man sets out on errands of oppression with gusto, and uses language concerning it of the most atrociously cruel sort. David must have been in a singular plight when he could hear the foul talk and hideous braggings of Saul's black guards around the house. After the style in which a Cavalier would have cursed a Puritan, or Claverhouse a Coventanter, the Saulites swore at the upstarts whom the king's majesty had sent them to arrest. David called them dogs, and no doubt a pretty pack they were, a cursed cursing company of curs. When they said, "Who doth hear?" God was listening, and this David knew, and therefore took courage.

But thou, O Lord, shalt laugh at them. He speaks to God, as to one who is close at hand. He points to the liers in wait and speaks to God about them. They are laughing at me, and longing for my destruction, but thou hast the laugh of them seeing thou hast determined to send them away without their victim, and made fools of by Michal. The greatest, cleverest, and most malicious of the enemies of the church are only objects of ridicule to the Lord; their attempts are utterly futile, they need give no concern to our faith. Thou shalt have all the heathen in derision. As if David had said —What are these fellows who lie in ambush! And what is the king their master, if God be on my side? If not only these but all the heathen nations were besetting the house, yet Jehovah would readily enough disappoint them and deliver them. In the end of all things it will be seen how utterly contemptible and despicable are all the enemies of the cause and kingdom of God. He is a brave man who sees this today when the enemy is in great power, and while the church is often as one shut up and besieged in his house.

Because of his strength will I wait upon thee. Is my persecutor strong? Then, my God, for this very reason I will turn myself to thee, and leave my matters in thy hand. It is a wise thing to find in the greatness of our difficulties a reason for casting ourselves on the Lord.

"And when it seems no chance nor change

From grief can set me free,

Hope finds its strength in helplessness,

And, patient, waits on thee."

For God is my defence, my high place, my fortress, the place of my resort in the time of my danger. If the foe be too strong for me to cope with him, I will retreat into my castle, where he cannot reach me.

The God of my mercy shall prevent me. God who is the giver and fountain of all the undeserved goodness I have received, will go before me and lead my way as I march onward. He will meet me in my time of need. Not alone shall I have to confront my foes, but he whose goodness I have long tried and proved will gently clear my way, and be my faithful protector. How frequently have we met with preventing mercy —the supply prepared before the need occurred, the refuge built before the danger arose. Far ahead into the future the foreseeing grace of heaven has projected itself, and forestalled every difficulty. God shall let me see my desire upon mine enemies. Observe that the words, my desire, are not in the original. From the Hebrew we are taught that David expected to see his enemies without fear. God will enable his servant to gaze steadily upon the foe without trepidation; he shall be calm, and self possessed, in the hour of peril; and ere long he shall look down on the same foes discomfited, overthrown, destroyed. When Jehovah leads the way victory follows at his heels. See God, and you need not fear to see your enemies. Thus the hunted David, besieged in his own house by traitors, looks only to God, and exults over his enemies.

Slay them not, lest my people forget. It argues great faith on David's part, that even while his house was surrounded by his enemies he is yet so fully sure of their overthrow, and so completely realises it in his own mind, that he puts in a detailed petition that they may not be too soon or too fully exterminated. God's victory over the craft and cruelty of the wicked is so easy and so glorious that it seems a pity to end the conflict too soon. To sweep away the plotters all at once were to end the great drama of retribution too abruptly. Nay, let the righteous be buffeted a little longer, and let the boasting oppressor puff and brag through his little hour, it will help to keep Israel in mind of the Lord's justice, and make the brave party who side with God's champion accustomed to divine interpositions. It were a pity for good men to be without detractors, seeing that virtue shines the brighter for the foil of slander. Enemies help to keep the Lord's servants awake. A lively, vexatious devil is less to be dreaded than a sleepy, forgetful spirit which is given to slumber. Scatter them by thy power. Blow them to and fro, like chaff in the wind. Let the enemy live as a vagabond race. Make Cains of them. Let them be living monuments of divine power, advertisements of heaven's truth. To the fullest extent let divine justice be illustrated in them. And bring them down. Like rotten fruit from a tree. From the seats of power which they disgrace, and the positions of influence which they pollute, let them be hurled into humiliation. This was a righteous wish, and if it be untempered by the gentleness of Jesus, we must remember that it is a soldier's prayer, and the wish of one who was smarting under injustice and malice of no ordinary kind. O Lord, our shield. David felt himself to be the representative of the religious party in Israel, and therefore he says, our shield, speaking in the name of all those who make Jehovah their defence. We are in good company when we hide beneath the buckler of the Eternal; meanwhile he who is the shield of his people is the scatterer of their enemies.

For the sin of their mouth and the words of their lips let them even be taken in their pride. Such dreadful language of atheism and insolence deserves a fit return. As they hope to take their victims, so let them be taken themselves, entangled in their own net, arrested in the midst of their boastful security. Sins of the lips are real sins, and punishable sins. Men must not think because their hatred gets no further than railing and blasphemy that therefore they shall be excused. He who takes the will for the deed, will take the word for the deed and deal with men accordingly. Wretches who are persecutors in talk, burners and stabbers with the tongue, shall have a reckoning for their would be transgressions. Pride though it show not itself in clothes, but only in speech, is a sin; and persecuting pride, though it pile no faggots at Smithfield, but only revile with its lips, shall have to answer for it among the unholy crew of inquisitors. And for cursing and lying which they speak. Sins, like hounds, often hunt in couples. He who is not ashamed to curse before God, will be sure to lie unto men. Every swearer is a liar. Persecution leads on to perjury. They lie and swear to it. They curse and give a lying reason for their hate. This shall not go unnoticed of the Lord, but shall bring down its recompense. How often has it happened that while haughty speeches have been fresh in the mouths of the wicked they have been overtaken by avenging providence, and made to see their mischief recoil upon themselves!

Consume them in wrath. As if he had changed his mind and would have them brought to a speedy end, or if spared would have them exist as ruins, he cries, consume them, and he redoubles his cry, consume them; nay, he gives a triple note, that they may not be. Revilers of God whose mouths pour forth such filth as David was on this occasion obliged to hear, are not to be tolerated by a holy soul; indignation must flame forth, and cry to God against them. When men curse the age and the place in which they live, common humanity leads the righteous to desire that they may be removed. If they could be reformed it would be infinitely better; but if they cannot, if they must and will continue to be like mad dogs in a city, then let them cease to be. Who can desire to see such a generation perpetuated? And let them know; i.e., let all the nations know, that God ruleth in Jacob unto the ends of the earth. He whose government is universal fixes his headquarters among his chosen people, and there in special he punishes sin. So David would have all men see. Let even the most remote nations know that the great moral Governor has power to destroy ungodliness, and does not wink at iniquity in any, at any time, or in any place. When sin is manifestly punished it is a valuable lesson to all mankind. The overthrow of a Napoleon is a homily for all monarchs, the death of a Tom Paine a warning to all infidels, the siege of Paris a sermon to all cities. Selah. Good cause there is for this rest, when a theme so wide and important is introduced. Solemn subjects ought not to be hurried over; nor should the condition of the heart while contemplating themes so high be a matter of indifference. Reader, bethink thee. Sit thou awhile and consider the ways of God with men.

Here verse six is repeated, as if the songster defied his foes and revelled in the thought of their futile search, their malice, their disappointment, their rage, their defeated vigilance, their wasted energy. He laughs to think that all the city would know how they were deceived, and all Israel would ring with the story of the image and the goats' hair in the bed. Nothing was more a subject of Oriental merriment than a case in which the crafty are deceived, and nothing more makes a man the object of derision than to be outwitted by a woman, as in this instance Saul and his base minions were by Michal. The warrior poet hears in fancy the howl of rage in the council of his foes when they found their victim clean escaped from their hands.

Let them wander up and down for meat. Like dogs that have missed the expected carcass, let them go up and down dissatisfied, snapping at one another, and too disappointed to be quiet and take the matter easily. And grudge if they be not satisfied. Let them act like those who cannot believe that they have lost their prey: like a herd of Oriental dogs, unhoused, unkennelled, let them prowl about seeking a prey which they shall never find. Thus the menial followers of Saul paraded the city in vain hope of satisfying their malice and their master. "Surely, "say they, "we shall have him yet. We cannot endure to miss him. Perhaps he is in yonder corner, or concealed is such a hiding place. We must have him. We grudge him his life. Our lust for his blood is hot, nor can we be persuaded but that we shall light upon him." See the restlessness of wicked men; this will increase as their enmity to God increases, and in hell it will be their infinite torment. What is the state of the lost, but the condition of an ambitious camp of rebels, who have espoused a hopeless cause, and will not give it up, but are impelled by their raging passions to rave on against the cause of God, of truth, and of his people.

But I will sing of thy power. The wicked howl, but I sing and will sing. Their power is weakness, but thine is omnipotence; I see them vanquished and thy power victorious, and for ever and ever will I sing of thee. Yea, I will sing aloud of thy mercy in the morning. When those lovers of darkness find their game is up, and their midnight howlings die away, then will I lift up my voice on high and praise the lovingkindness of God without fear of being disturbed. What a blessed morning will soon break for the righteous, and what a song will be theirs! Sons of the morning, ye may sigh tonight, but joy will come on the wings of the rising sun. Tune your harps even now, for the signal to commence the eternal music will soon be given; the morning cometh and your sun shall go no more down for ever. For thou hast been my defence. The song is for God alone, and it is one which none can sing but those who have experienced the lovingkindness of their God. Looking back upon a past all full of mercy, the saints will bless the Lord with their whole hearts, and triumph in him as the high place of their security. And refuge in the day of my trouble. The greater our present trials the louder will our future songs be, and the more intense our joyful gratitude. Had we no day of trouble, where were our season of retrospective thanksgiving? David's besetment by Saul's bloodhounds creates an opportunity for divine interposition and so for triumphant praise.

Unto thee, O my strength, will I sing. What transport is here! What a monopolising of all his emotions for the one object of praising God! Strength has been overcome by strength; not by the hero's own prowess, but by the might of God alone. See how the singer girds himself with the almightiness of God, and calls it all his own by faith. 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. For God is my defence, and the God of my mercy. With full assurance he claims possession of the Infinite as his protection and security. He sees God in all, and all his own. Mercy rises before him, undisturbed and manifold, for he feels he is undeserving, and security is with him, undisturbed and impregnable, for he knows that he is safe in divine keeping. Oh, choice song! My soul would sing it now in defiance of all the dogs of hell. Away, away, ye adversaries of my soul, the God of my mercy will keep ye all at bay —

"Nor shall the infernal lion rend

Whom he designs to keep."

This Psalm has in its stern contents something no doubt strange to our ears. But never let us omit to distinguish from each other the times and diverse economies, and to place ourselves as far as possible, in sympathy with the experience of a heart which burned for nothing more than for the glorifying of God in this world. Everything that tended to obscure the theocratic relation of God to his people, called up in the soul of David the most vehement passion. The scornful oppression with which Saul and his venal satellites visited him, the man of God, could not but have, upon the eyes of all, the appearance as if Jehovah were no longer Lord in his own land, who inexorably adhered to his laws and rights. Treason, falsehood, and every kind of evil then prevailed unchecked. What wonder, that as formerly Moses in the wilderness was provoked against the stiff necked people, so also David, whom the awful holiness of God had already made to tremble, should feel his spirit stirred against the ungodly who surrounded him, and should say, with Job, "My bowels boiled within me." Frederick William Krummacher, D.D., in "David, the King of Israel, "1867.

O my God. There are two pleas which the psalmist makes use of; one was, that God was his God, Ps 59:1; the other was the power and strength of his enemies. It is a blessed thing to have the covenant to fly to in all times of straits and troubles; there is always an anchor hold of hope there. My God, is such a plea as infinitely over balances all other things. He has engaged himself to do his people good; and it is time for him to work when the enemy exalts himself. The church's enemies are never so near destruction as when they think they have nothing to do, but take and divide the spoil. We may plead God's promise and the enemies' power too; both are a ground of hope to a believer in Jesus. John Hill (1711-1746), in "Sermons on Several Occasions."

That rise up against me. He insists upon the strength and violence of his enemies, with the view of exciting his mind to greater fervour in the duty of prayer. These he describes as rising up against him, in which expression he alludes, not simple 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. John Calvin.

(first clause). On the expression, they lie in wait for my soul, compare 1Sa 19:11, "And Michal, David's wife, told him, saying, If thou save not thy life soul tonight, tomorrow thou shalt be slain; "and Ps 7:2,5. E. W. Hengstenberg.

The mighty are gathered against me, is rendered by Chandler, The mighty are turned aside to lay snares against me.

The mighty are gathered against me. As if he would say, "But I am weak, be thou, however, my strength, and vindicate my innocence." Arnd.

Verses 3-4. He pleads his own innocency, not as to God, but as to his persecutors. 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 toward those that have behaved themselves ill towards us, will be very much our rejoicing in the day of evil. 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. Matthew Henry.

They run, as armed warriors rushing to the assault (Ps 18:29). The Hebrew for "prepare themselves, "(Heb.) means also "they establish themselves; "they make firm their footing, like forces assaulting a city. Job 30:14. A. R. Fausset.

They run and prepare. The zeal and diligence of the wicked in the cause of unrighteousness might well reprove the languor and tardiness of saints in the work of faith and labour of love. In the church of God nothing is the source of more mischief than the want of true zeal and liveliness. It is only when "many run to and fro" that "knowledge shall be increased." William S. Plumer.

Without fault. As it respected Saul, he was a faithful subject and an obedient son-in-law. Benjamin Boothroyd.

Awake to help me, literally, Awake to meet me. In time of temptation the Lord seems to be absent from us, and not to observe our distress —to be, as it were, as Jesus, in the storm, is described as having been "asleep in the hinder part of the ship." Mr 4:38. But it is only an appearance; the Lord neither slumbers nor sleeps (Ps 121:4); he is always ready to come to our help when we call upon him. O. Prescott Hiller.

And behold. The expression is one which savours at once of faith and of the infirmity of the flesh. In speaking of God, as if his eyes had been hitherto shut to the wrongs which he had suffered, and needed now for the first time to be opened for the discovery of them, he expresses himself according to the weakness of our human apprehension. On the other hand, in calling upon God to behold his cause, he shows his faith by virtually acknowledging that nothing was hid from his providential cognisance. John Calvin.

O Lord God of hosts, the God of Israel. In time of straits we should set our eyes most upon those styles of God which most serve to strengthen our faith, especially such as hold forth his power and goodwill to employ his power for us. David Dickson.

Lord God of hosts. YAHVEH, Elohim, Tsebaoth; as in Ps 80:4,19 84:8. Compare 2Sa 5:10 1Ki 19:10,14 Ps 89:8. From "The Psalms translated from the Hebrew, with Notes chiefly exegetical." By William Kay, D.D., 1871.

Lord God of hosts. Some have thought this equivalent to God of battles; the true force of the epithet, however, is, "Sovereign of the stars, material hosts of heaven, and of the angels their inhabitants." A. A. Hodge, in "Outlines of Theology, "1866.

1. God of hosts, and therefore able;

2. God of Israel, and therefore willing. Andrew A. Bonar.

At evening. The evening expresses the time of calamity and want, and alludes to the wild beasts which are wont in the evening to go forth in quest of prey. Hermann Venema.

They make a noise like a dog. The noise I heard then I shall never forget. To say that if all the sheep dogs in going to Smithfield on a market day, had been kept on the constant bark and pitted against the yelping curs upon all the carts in London, they could have given any idea of the canine uproar that now first astonished me, would be to make the feeblest of images. The whole city rang with one vast riot. Down below me, at Tophane; over about Stamboul; far away at Scutari; the whole sixty thousand dogs that are said to overrun Constantinople, appeared engaged in the most active extermination of each other, without a moment's cessation. The yelping, howling, barking, growling, and snarling, were all merged into one uniform and continuous even sound, as the noise of frogs becomes, when heard at a distance. For hours there was no lull. I went to sleep and woke again, and still, with my windows open, I heard the same tumult going on; nor was it until daybreak that anything like tranquillity was restored. Albert Smith, in "A Month at Constantinople," 1850.

In bringing their secret plans to bear, they are represented as hungry dogs, prowling about the city in the darkness for prey; ranging, each one with his own object, but in one common cause. To take in the full force of this metaphor it must be remembered that in Eastern cities formerly, as at the present day, it was the custom to cast out all the refuse of food —bones, offal, etc. —into the streets, which was consumed chiefly by dogs, great numbers of which were kept, as it would seem, for that particular purpose. With this idea in mind, the metaphor has great propriety in its application to Christ's enemies.

"Every evening they return

They howl like dogs,

And surround the city." —William Hill Tucker.

Verses 6-7. This is a continued metaphor, which must be well observed, of a famished and rabid dog, unable to satisfy either its hunger or thirst; and describes men, howling formerly like dogs, pursuing, seizing all good things for themselves, and devouring; but now destitute of all things, unable to quench their cupidity, despised, miserable, and desperate wanderers. Such did Saul and his messengers sent against David in Najoth Rama show themselves to be, and give the prelude to their coming misery. Hermann Venema.

Verses 6-7.

1. They are diligent about it, They return at evening.

2. Mad, and set to do it, They make a noise like a dog, and threaten boldly.

3. Unwearied and obdurate in their purpose: They go round about the city.

4. Impudent, and brag what they will do to me: Behold, they belch out with their mouth.

5. And their words are bloody: Swords are in their lips. Adam Clarke.

Behold, they belch out with their mouth, etc. Bark like dogs, so Aben Ezra; or, bubble out, as a fountain bubbles out with water; so they cast out their wickedness in great abundance (see Jer 6:7); the phrase denotes the abundance of evil things and wicked speeches that come out of their mouths, which showed the naughtiness of their hearts; so David's enemies blustered and threatened what they would do to him could they find him; and Christ's enemies poured out their wicked charges of blasphemy and sedition against him in great plenty, and without proof. John Gill.

God sees and smiles, he looks and laughs at these giants; he sits in heaven far above their reach; neither doth he much trouble himself about the matter; no more should we, but trust in him, and know that there is a counsel in heaven, that will dash the mould of all contrary counsels upon the earth, as the stone cut out of the mountain did the four great monarchies. Da 2:34. And therefore though the wicked, in the pride of his heart, doth persecute the poor; though they belch out with their mouth, and seek to double murder the innocent, by detraction and by deadly practice, yet God both hears and jeers at their madness, and will bring all their purposes to nought with little ado; nay, the very cruelty of his enemies will move God to make haste. The saints fare the better for the insolence and outrages of their enemies, whose ruin is thereby accelerated; and somewhat God will do the sooner for his people, lest the enemy exalt himself. Ps 140:8. Abraham Wright.

(last clause). In the close of the verse, mention is made of all nations, to intimate, that though they might equal the whole world in numbers, they would prove a mere mockery with all their influence and resources. Or the words may be read —EVEN AS thou hast all the nations in derision. One thing is obvious, that David ridicules the vain boasting of his enemies, who thought no undertaking too great to be accomplished by their numbers. John Calvin.

Verses 8-9.

But thou, Lord, laugh at them;

You deride all the heathen.

His strength! Toward thee will I keep watch,

For God is my high fort. William Kay.

Because of his strength will I wait upon thee. Those seem to come nearest the meaning of the psalmist, who construe the words as one continuous sentence, I will put in trust his strength with thee, meaning that however intemperately Saul might boast of his strength, he would rest satisfied in the assurance that there was a secret divine providence restraining his actions. We must learn to view all men as subordinated in this manner, and to conceive of their strength and their enterprises as depending upon the sovereign will of God. In my opinion, the following version is the best —His strength is with thee, I will wait. The words are parallel with those in the end of the Psalm, where there can be no doubt that the nominative case is employed, My strength is with thee, I will sing. John Calvin.

(first clause). His strength is great, humanly viewed; but to the eye of faith what is it! LXX, to kratoz moi ( —uzzi); and so most ancient versions. (The contrast is given in Ps 59:16-17.) William Kay.

Will I wait upon thee, literally, I will keep watch to thee, alluding to the title, "When Saul sent, and they watched the house to kill him." David sets watching before God, against their watching to kill him. A. R. Fausset.

How weak soever the believer finds himself, and how powerful soever he perceives his enemy to be, it is all one to him, he hath no more to do but to put faith on work, and to wait till God works. Because of his (that is, the enemy's) strength, I will wait upon thee, saith he to the Lord, for God is my defence. David Dickson.

The God of my mercy shall prevent me. Oh, how the saints sing of the love of Christ! Oh, how they sing that this love was not moved by worthiness, and it disdains all hire and price, but loves us because he loves us! De 7:8. O sing of his wonderful love, and of the prevention of this love of Christ: The God of my mercy shall prevent me. How,

1. It prevents thy love to him. 1Jo 4:19. We love God, because he first loved us.

2. It prevents our sins, as in Paul's case. Ac 4:3: And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven.

3. It prevents our calamities. Ps 79:8; Let thy tender mercies speedily prevent us. And,

4. It prevents our endeavours. The God of my mercy shall prevent me. John Spalding, in "Synaxis Sacra," 1703.

(first clause). The psalmist was sure of mercy upon these grounds, he knew he was safe, because God was his God, and the God of his mercy: The God of my mercy shall prevent me. Some read it, hath prevented me; others, doth prevent me; and others, as in my text, shall prevent me. Each of these senses is exceedingly sweet and full. Take it in the first sense, hath prevented me; and it implies thus much, that the psalmist never was in any difficulty, temptation, or fear, but God was beforehand with him; having always the mercy ready which he stood in need of; and had given it in due season, and that when he least expected it, and it may be was least prepared for it. Take it in the second sense, doth prevent, it argues the psalmist's ground of confidence when all present appearances were gone; as if he had said, "God is of one mind, his thoughts are thoughts of peace, and not of evil; he may vary his providence, but his heart is the same as ever; why should I fear, why should I not hope and rejoice? for my God is a tried God, he is working for me even now. He prevents my fears, and he will prevent my falling." Take the words as they lie in my text, and it comes to the same thing. "God sees all my enemies' designs, and he is ready for them; my prayer is heard, and sure I am deliverance will come, though I know not the time of it." My design, under the Spirit's influence, is to look into my own heart and yours, and show you what wonders of providence and grace God, as the God of our mercy, has caused to pass before us. In discoursing on these words, I shall enquire,

1. In what sense, or in what respects, God is the God of our mercy.

2. How, as the God of our mercy, he doth prevent us.

3. Apply.

I am to enquire in what respects God is said to be the God of his people's mercy, and it seems to include in it these three things.

1. That all the mercy which is in God's nature, is for his saints. It is a great word that (1Pe 5:10), the God of all grace. God has in him all sorts of grace for his saints. He hath pardoning, quickening, strengthening, comforting, and preserving grace. His mercy is rich mercy, abundant mercy, inexhaustible mercy, sure mercy. A man's riches are his glory; God glories in his mercy; it is his delight, he rests in it; and so may we, because there is an infinite inconceivable fulness of it in him. "With thee is the fountain of life." God distributes and parcels out this mercy, that we may conceive of it the better; hence he is called by the apostle, The Father of mercies, and the God of all comfort. 2Co 1:3. God is not called the author of our mercies, but the Father of them; to show how freely they come from him; they are his bowels; he is pleased with them, as the father is with his own child; dwell on the name, it is a sweet one, the Father of mercies. In my text, David grasps all this mercy, lays hold of it as his own mercy: The God of my mercy shall prevent me. That is one sense.

2. It supposes, farther, that there is a portion of mercy laid by, in the purpose of God, for every saint; a portion of mercy which he may call his own. This some understand to be Christ's meaning to Paul (2Co 12:9): My grace is sufficient for thee; i.e., that grace which I have allotted for thee thou wilt find sufficient. I knew what thou wouldst need in my eternal counsels; I have made provision beforehand; I have taken care thou shouldest have enough.

3. The words suppose, farther, that God has taken it upon him as his charge, to keep this portion of his mercy for his people. Whatever it be, soul, it is in trust for thee with him. Every saint may apply to God, as the God of every mercy which he needs. Condensed from John Hill's Sermon.

God shall let me see my desire upon mine enemies. The words, my desire, are not in the original, and would be better omitted. The sense is —God will enable me to look down calmly upon my enemies. So Christ looked upon his murderers. So Stephen was enabled to do when they "gnashed upon him with their teeth." "All that sat in the council looking steadfastly upon him saw his face as it had been the face of an angel." Ac 6:15. Christopher Wordsworth.

Slay them not, that they may be a whetstone to others' faith —as the Spartans (mentioned in Plutarch's Apothegms) refused to allow the destruction of a neighbouring city which had often called forth their armies, saying, "Destroy not the whetstone of our young men." Andrew A. Bonar.

Slay them not:

"Live loathed and long

You smiling, smooth, detested parasites." —W. Shakespeare.

The enemies must serve for monuments of the divine righteousness, not less in the abiding wretchedness of their race than by their own sudden destruction. Parallel to this verse, and to Ps 59:6,14, is the curse which David utters upon Joab, in 2Sa 3:29: "Let there not fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth on the sword, or that lacketh bread; "then the threatening of a man of God to Eli, in 1Sa 3:36, where, after announcing the violent death of the evildoers themselves, corresponding to 1Sa 3:13 here, it is said: "And it shall come to pass, that every one that is left in thine house shall come and crouch to him (the new high priest) for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests offices, that I may eat a piece of bread." Christian expositors have all along drawn attention to the fact, that the substance of our verse, as that also of verses, 6, 14, has gone into fulfilment on the Jews. "They have been scattered into all lands, and must go and stand before the eyes of all Christians, as a living witness that they have crucified the true Messiah and Saviour of the world. So that if you see a Jew, think on this word." (Arndt.) E. W. Hengstenberg.

Slay them not; namely, suddenly. Scatter them. It should seem that he hath a relation to Cain's punishment, whom God would not have killed, but would have him to be a wanderer all the days of his life for a spectacle, and an example of his judgments. Ge 4:12. Others translate it, shake them namely, their degree of honour and glory. John Diodati, 1576-1649.

For the sin of their mouth and the words of their lips, etc. Albeit the persecutors do not accomplish their purpose against the righteous; yet their pride, their brags, their lies, their slanders, their curses against the godly, are a sufficient ditty for damnation and wrath to come upon them. David Dickson.

The words of their lips. The phrase, word of the lips, is often used for empty loquacity and boasting; the opposite of a word that is solid and founded on fact, as in 2Ki 18:20. "Thou speakest, but it is only a word of the lips." Pr 14:23. "In all labour there is profit: but the word of the lips tendeth only to penury." Hermann Venema.

Consume them, emphatically, consume them in wrath, that they may not be; which at first sight seems contrary to his first desire, Slay them not; but it is not so, for he speaks not of their life, as if he would have them so consumed, that they should not remain alive; but he desires only a consumption of their power, royalty, command, etc. And so these words are a farther explication of his second desire, Bring them down. He would have them so brought down and consumed in their strength, dignity, command, wealth, riches, that made them proud, that they never be able any more to oppose God, hurt his people, trample upon religion and his church; he would have them live. William Nicholson.

Consume them. I hear of sad doings in Poland, of villages burnt down, of peaceable men deported to Siberia by hundreds, of woman flogged; and when I look away to that Warsaw market place where a woman, nearly naked, is being publicly beaten, and when I see cruel Mouravieff smile as the blood jets forth from the scourged shoulders, I will not deny that I feel very much tempted to say, "Happy man, whose bullet in fair flight should empty that saddle!" Am I bloodthirsty in this? Am I vindictive? Do you condemn me for this feeling? R. A. Bertram.

That they may not be. By the word wmgyaw, that they may not be, may be understood either a vile and wretched state in general, or even total destruction. The former must indeed here be admitted, as is plain from the context, yet not to the exclusion of the latter sense; since a miserable condition, such as in a disease, issues in destruction at length. Not to be is evidently by no means rarely taken for to be nobody, to be wretched, afflicted, despised. Compare Jer 31:15. Hermann Venema.

Selah. Though God be in all his words Yea and Amen, yet in setting this seal of Selah to this doctrine, he hath testified his will that he would have all these things the better understood and the deeper imprinted; that if the wicked go on to persecute the godly, Selah, assuredly God will have them in derision; Selah, assuredly God shall shiver their bones, shake their best actions, and discover their impurity; Selah, assuredly God's hand shall be heavy upon them, and they shall not discern it to be his hand till they are consumed. Selah, assuredly, verily, amen, this is a faithful, an infallible truth; as the Lord liveth it shall be so. Abraham Wright.

Dog. Is it the influence of Christianity extending its law of kindness to the lower animals, or something in the nature of northern dogs and northern men which makes dogs among us Anglo Saxons, and all the associations connected with them, so entirely different from what they are in the East? Imagine the effigy of an Oriental saint reposing with its feet on a dog, like that of William the Silent, the heroic Prince of Orange, on the faithful spaniel which rescued his life in the night attack of the Spanish troops, and like so many a sculptured knight of medieval times! The very presence of such an image would, in Oriental eyes, be the greatest desecration an enemy could inflict on a sacred edifice. And in the Bible how exceedingly contemptuous, and how inapplicable to English dogs, are the terms employed in describing canine habits. "They grin like a dog, and go about the city, and grudge if they be not satisfied; " "Without are dogs." What possible resemblance is there between such a description and the grave dignity of a Newfoundland; the sagacious, acute expression of a terrier; the wistful, almost human eyes of our house spaniels? But here at Tyre, as in most Eastern towns, the familiar words came to us with all their true and forcible meaning. The wolfish, hungry, masterless dogs which "go about the cities (of Alexandria, for instance), gathering in packs like jackals, prowling about for offal, and grudging if they be not satisfied; "or the famished outcasts, like our dogs at Tyre, prowling "outside" the city. To these we may apply the highly unfavourable definitions of Scripture, which every Englishman and Englishwoman must indignantly disclaim on behalf of the loyal, faithful, patient creatures who watch beside our homes like sentinels, and guard our flocks like shepherds, and welcome us with ecstatic joy when we come home again, and sometimes will even die rather than desert a master's grave. From "Wanderings over Bible Lands and Seas," 1862.

Those that repent of their sins when they are in trouble, mourn like doves; those whose hearts are hardened when they are in trouble, make a noise like dogs. Matthew Henry.

Let them wander up and down, etc. A beggarly and indigent, and so an unsatisfied and wearisome condition, shall be their lot; the greatest worldly plague that can fall on any —large appetites and no possessions or acquires to satisfy them. Henry Hammond.

And grudge if they be not satisfied. A contented man, if he has not what he would have, yet doth not grudge, doth not quarrel with providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent that makes a man unhappy. Matthew Henry.

The hunger of a dog is deservedly their plague, of whom a resemblance of that unclean animal's disposition hath been the sin. Reader, be it thy care to avoid such sins, and cultivate a spirit of lively devotion; that, instead of receiving thy portion where there is weeping, wailing, and gnashing of teeth, thou mayest sing to the God of thy mercy for ever. Benjamin Boothroyd.

We must not pass by the contrast with the wretched condition of the wicked, which is indicated by the pronoun hmh, they, in Ps 59:15, an ygaw, but I, which are in exact antithesis; also the "evening, "mentioned above, and the "morning, "now occurring for the times of trouble and happiness, and the dog like noise of the wicked, and the singing with joyful sound of David, to pass by other particulars, likewise give to the diverse states additional difference. Hermann Venema.

Cantabo and exaltabo, I will sing, and I will sing aloud. Here is singing only of God's power; but there is singing aloud of his mercy; as if his mercy were more exaltable than his power, and that reached the very heavens; this unto the clouds. Ps 26:5. From Humphrey Sydenham's Sermon, entitled, "The Well toned Cymball," 1637.

Unto thee, O my strength, will I sing. Formerly he had said that the strength of his enemy was with God, and now he asserts the same thing of his own. The expression, however, which admits of two meanings, he elegantly applies to himself in a different sense. God has the strength of the wicked in his hands, to curb and to restrain it, and to show that any power of which they boast is vain and fallacious. His own people, on the other hand, he supports and secures against the possibility of falling, by supplies of strength from himself. John Calvin.

Unto thee, O my strength. In opposition to the enemy's strength, Ps 59:9. Thy power, or strength —the Hebrew word is the same (Ps 59:16) —is my strength. There is an elegant play on similar sounds in the Hebrew for I will wait upon thee, hrmva (Ps 59:9), and "I will sing, "hrmza A. R. Faussett.

(first clause). As on account of Saul's strength my watching was directed to thee; so now, no account of thy strength vouchsafed to me, my singing of praises also shall be directed to thee alone. Martin Geier.

Strength —Mercy. He joins these two attributes, "strength" and "mercy", very well; for take away strength from him, and he cannot; remove mercy, and he will not, protect; both must go together in any one that will defend; power, that he can, mercy, that he will; otherwise it is but in vain to hope for help from him David found God to be both, and for both he extols him. William Nicholson.

(first clause). Deliver me from temptation, uphold me in temptation, cleanse me from the result of temptation. The world, the flesh, the devil, and chiefly sin, these are our enemies. We cannot escape them of ourselves, but the Lord by providence and grace can rescue us.

(first clause). From being tempted by their promises, cowed by their threats, corrupted by their teaching, influenced by their example, injured by their slander, hindered in usefulness by their opposition.

(first clause). The subtleties of Satan. Watches for places, times, states, and ways in which to assail us. Errors in doctrine, practice, spirit, set forth to entrap us. "Ye are not ignorant of his devices." Or, the diabolical ambush, discovered by watchfulness, and defeated by faith.

The activity of the evil a rebuke for the good.

1. Their activity, run. 2. Unanimity —they run. 3. Their care —prepare themselves. 4. Their readiness —without my fault.

O Lord God of hosts, the God of Israel. This title furnishes an admirable topic.

The greatness of difficulty a reason for prayer and faith.

(first clause). The divine forwardness to bless.

The continuance of our enemies a salutary ordinance of God for the prevention of an evil to which we are very liable.

Verse 13 (last clause). God as the God of the church, his government as such, known in all human history.

The heavenly chorister.

1. His song is sweet in contrast with the revilings of others —but I. 2. It treats of subjects which terrify others —thy power. 3. It grows louder on tender themes —thy mercy. 4. It has its choice seasons —in the morning. 5. It is tuned by experience —for thou hast. 6. It is all to God's glory —thy power, thy mercy, thou hast.

1. A doctrine —God is his people's strength.

2. An appropriation —"my strength."

3. A resolution. The song of gratitude for the past, faith for the present, hope for the future, of bliss for eternity.

WORKS UPON THE FIFTY-NINTH PSALM

In CHANDLER'S "Life of David," Vol. 1., pp. 85-89, there is an Exposition of this Psalm.