Bible Commentary: Psalm 59

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Psalm 59

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Psalm 59 is the fourth in the sequence of five Davidic miktams here. We earlier read it in the Beyond Today Bible Commentary in conjunction with the event mentioned in the superscription--when Saul sent assassins to stake out David's house and kill him (see the Beyond Today Bible Commentary on 1 Samuel 19; Psalm 59). Yet the request in verse 5 to "punish all the nations" does not appear related to that episode (see also verse 8). The Zondervan NIV Study Bible suggests: "If originally composed by David under the circumstances noted in the superscription, it must have been revised for use by one of David's royal sons [i.e., descendants] when Jerusalem was under siege by a hostile force [compare verses 6, 14] made up of troops from many nations--as when Hezekiah was besieged by the Assyrians (see 2 Kings 18:19). (Some, however, ascribe it to Nehemiah; see Nehemiah 4.)" (note on Psalm 59).

There appear to be four stanzas in the song (verses 1-5, 6-10, 11-13, 14-17). The first and third are related thematically--asking for God to punish and how to punish and each ending with selah.The second and fourth both begin with an identical characterization of the prowling enemy (verses 6, 14) and end with a similar refrain about God as the source of strength, defense and mercy (see verses 9b-10a, 16b-17).

The request at the end of verse 5 that God not be merciful to wicked transgressors should not be understood as a prayer that God would never grant them repentance so as to show them mercy, but that He would not leave them unpunished for their sins so long as they persisted in them.

The wicked blasphemously think they are getting away with something (see verse 7), but God will have the last laugh (verse 8). Starting with this verse, the song moves from a plea for help to assurance that God will intervene.

Verse 11 asks that the enemy not be instantly slain but scattered and abased. This was so the Israelites would not forget the punitive humbling of the enemy. Great men may fall on the battlefield and still be remembered as heroes. But if they are brought down to destitution and vagrancy, people would more readily deem them cursed. Moreover, if they were simply wiped out, people might soon forget them and what had happened to them, whereas if they were alive but shamed and disgraced, they would be around for some time as an object lesson.

Yet what are we to make of verse 13's request that the enemy be consumed in wrath till they are no more? Does this contradict verse 11? No, it is simply a matter of timing. The prayer is that the enemy would undergo a period of humiliation and scattering and only then, after the lesson had sunk in among God's people, be destroyed. And note that this is not for personal vengeance but as a witness of God's ultimate rule (verse 13)--and of His protection and care for those who trust Him (verses 9-10, 16-17).

Other scriptures explain that God will resurrect the wicked, giving those who previously lacked adequate understanding the opportunity for repentance and salvation. "The Lord is not...willing that any should perish but that all should come to repentance" (2 Peter 3:9). For a more complete picture of what lies ahead in the afterlife, see our booklets What Happens After Death? and Heaven and Hell: What Does the Bible Really Teach?.

Singing of God's mercy "in the morning" (Psalm 59:16) could mean every morning, but it seems more likely that morning here is figurative--meaning the end of this dark "day of my trouble" (same verse).