Commentary - Psalm 59:1-5

Bird's-eye view

Psalm 59 is a raw, desperate, and yet profoundly confident prayer for deliverance. David finds himself in mortal peril, surrounded by enemies who are not just misguided, but are men of bloodshed, workers of iniquity. The superscription grounds this psalm in a specific historical moment of high drama: Saul has sent assassins to stake out David's house and kill him. This is not paranoia; the threat is real and immediate. In response, David cries out to his God, who is not a distant deity but the covenant God of Israel, Yahweh of hosts. The psalm is a classic imprecatory prayer, meaning it calls for God to act in judgment against His enemies. David’s plea is based on his own innocence in the matter and the sheer wickedness of his foes. He calls on God to awake, to see, and to act decisively, not just for his personal salvation, but for the vindication of God’s own name and justice among the nations.

The structure of the psalm moves from the initial plea for deliverance (vv. 1-7), to a declaration of confident trust in God's power and laughter at the wicked (vv. 8-10), and finally to a renewed petition for a specific kind of judgment, not immediate annihilation, but a judgment that serves as a lasting lesson for God's people (vv. 11-17). It is a model for how the righteous are to respond when beset by godless opposition: with honest cries for help, with unwavering confidence in God's character, and with a desire to see God's justice publicly displayed for His glory.

Outline

Context In The Psalter

This psalm is one of a cluster of psalms with the superscription "Al-tashheth," meaning "Do Not Destroy" (see also Psalms 57, 58, 75). This likely refers to a known tune or a liturgical direction, but the meaning itself is evocative. In a moment where David is about to be destroyed, he sings to a tune called "Do Not Destroy." This is faith. It is also designated a "Mikhtam" of David, a term often thought to mean a "golden" or precious psalm. Set in the context of Saul's irrational and murderous jealousy, this psalm gives voice to the righteous sufferer who is persecuted not for his own sin, but for his faithfulness. It fits within the broader category of the imprecatory psalms, where the people of God call upon Him to execute justice on the wicked. This is not personal vengeance, but rather a Spirit-inspired plea for God to act as the righteous judge He has revealed Himself to be, vindicating His own name by defending His anointed servant.

Key Issues

A Righteous Cry for Help

We live in a sentimental age, an age that has a hard time with psalms like this one. We like the green pastures of Psalm 23, but we get squeamish when the psalmist asks God to deal forcefully with the wicked. But the Bible is not sentimental. It is realistic about the nature of evil in the world. There are workers of iniquity. There are men of bloodshed. And they often set their sights on the people of God. This psalm teaches us that piety is not passivity. When God's people are under unrighteous assault, the holiest thing they can do is cry out to God for deliverance and justice. David is not taking matters into his own hands; he is taking the matter into the highest court in the universe. He is appealing to the Judge of all the earth to do right. This is not a sin; it is an act of profound faith. He believes God is who He says He is: a deliverer of the oppressed and a terror to the wicked.

Verse by Verse Commentary

1 Deliver me from my enemies, O my God; Set me securely on high away from those who rise up against me.

The prayer begins with a direct, urgent plea. There is no preamble, no gentle lead-in. David is in trouble, and he goes straight to his God. The cry "Deliver me" is the foundational prayer of the saints in all ages. The second clause, "Set me securely on high," uses the image of a high fortress, a place of safety beyond the reach of his enemies. He is not just asking for the threat to be neutralized; he is asking to be placed in a position of God-given security. This is a prayer for God to act as a mighty defensive warrior, lifting His servant out of the fray and placing him on the ramparts of an unassailable citadel. He knows that true safety is not found in bigger walls or sharper swords, but in being elevated by God Himself.

2 Deliver me from workers of iniquity And save me from men of bloodshed.

David now specifies the character of his enemies. They are not honorable opponents. They are "workers of iniquity," men whose very business is lawlessness. More than that, they are "men of bloodshed." The Hebrew is literally "men of bloods," a plural which indicates their deep-seated guilt and propensity for violence. Saul’s agents are not just there to arrest him; they are there to kill him. David is naming the evil for what it is. This is a crucial part of righteous prayer. We are not to whitewash sin. By identifying his enemies in these terms, David is not simply venting; he is framing his appeal in legal, covenantal terms. These are the very kinds of men that God's law condemns, and so David is asking God to act consistently with His own revealed character and law.

3 For behold, they have lain in wait for my soul; Fierce men launch an attack against me, Not for my transgression nor for my sin, O Yahweh,

The word "behold" invites God to look at the situation. See! They are lying in ambush for my very life, my nephesh. These are "fierce men," powerful and ruthless, who have gathered against him. But then comes the crucial part of his legal defense: this is not a result of his own sin. He appeals to Yahweh, the covenant-keeping God, and declares his innocence in this specific matter. "Not for my transgression nor for my sin." He is not claiming sinless perfection, which no man can do. He is stating that this particular attack is entirely unprovoked by any wrongdoing on his part. He has not wronged Saul. He has not committed a crime. The animosity against him is gratuitous, which makes the injustice of it all the more stark.

4 For no guilt of mine, they run and set themselves against me. Arouse Yourself to meet me, and see!

He repeats the claim of innocence for emphasis: "for no guilt of mine." Despite this, his enemies are industrious in their malice. "They run and set themselves" against him, like soldiers preparing for an assault. Their energy is entirely devoted to this wicked task. In response to this injustice, David calls on God to act. "Arouse Yourself...and see!" This is bold, anthropomorphic language. It is as though God were asleep or looking the other way, and David is urging Him to wake up and pay attention. Of course, the God of Israel neither slumbers nor sleeps, but this is the language of passionate, desperate faith. It is a plea for God to intervene in a visible, undeniable way. Don't just be aware of my plight, Lord. Get up, come here, and look at it. Do something.

5 You, O Yahweh God of hosts, the God of Israel, Awake to punish all the nations; Do not be gracious to any who are treacherous in iniquity. Selah.

David now piles up the divine titles, reminding himself and God of who it is he is addressing. He is Yahweh, the covenant God. He is the "God of hosts," the commander of the angelic armies, the ultimate warrior. He is the "God of Israel," the one who has pledged Himself to this specific people. David is marshaling all of God's covenant promises and attributes as the basis for his prayer. And the prayer escalates. He asks God to "Awake to punish all the nations," which here refers to the godless Gentiles in principle, but is applied to these treacherous Israelites who are acting like pagans. The plea "Do not be gracious" is jarring to our modern ears, but it is a cry for justice. He is asking God not to show unmerited favor (grace) to those who are actively and treacherously pursuing evil. Treachery combined with iniquity is a potent evil. These men are covenant-breakers, and David asks God to treat them as such. The "Selah" indicates a pause, a moment for the worshiper to reflect on this weighty and terrifying request.

Application

This psalm is a gift to the church, especially when she is under attack. We live in a world full of workers of iniquity and men of bloodshed, and they still hate the righteous without a cause. When we are slandered, opposed, or persecuted for the sake of Christ, this psalm gives us a script. First, we are to go directly and urgently to God. Our prayers should not be timid or vague. We can lay out the specifics of our case before Him. Second, we should be zealous for our own integrity. David's plea was potent because his conscience was clear in this matter. We must strive to live in such a way that when accusations come, we can honestly say, "Not for my transgression nor for my sin." This does not mean we are sinless, but that we are not giving our enemies legitimate ammunition.

Third, we must learn to pray imprecatory prayers rightly. This is not about asking God to settle our personal scores or to curse the guy who cut us off in traffic. It is about siding with God against His declared enemies. It is about hating what God hates, treachery, bloodshed, and injustice, and asking Him, the only righteous Judge, to act. We pray for our enemies to be converted, yes. But if they persist in their rebellion and in their persecution of the church, it is not wrong to pray for God to vindicate His name by bringing their wicked schemes to nothing. Our ultimate confidence, like David's, must be in the "Yahweh God of hosts." Our security is not in our own strength, but in being "set securely on high" by the God who commands armies and who has promised to defend His people.