Commentary - Psalm 59:9-13

Bird's-eye view

This section of Psalm 59 marks a pivotal turn. David, having laid out the grim reality of his situation, surrounded by bloodthirsty men baying at his door like dogs, now lifts his eyes from the problem to the Solution. The first part of the psalm details the "what" of his trouble, but here we get the "so what?" He shifts from a description of the wicked to a declaration of his confidence in God. This is not wishful thinking; it is covenanted theology being put to work in a tight spot. David's hope is not in his own strength or ingenuity, but in the character and power of God, his stronghold. The prayer then moves from confidence to imprecation, asking God not for a simple, quick annihilation of his foes, but for a pedagogical judgment, a judgment that teaches God's people a lasting lesson about divine sovereignty and the folly of rebellion. The psalm is a masterful display of how the righteous man should think and pray when under extreme duress.

What we see here is faith in action. It is a gritty, realistic faith that doesn't pretend the dogs aren't there. They are there, and they are growling (v. 6). But it is a faith that knows who holds the leash. David's prayer is for God's glory to be displayed in the outworking of this messy historical situation. He wants God to act in such a way that His rule over Jacob is known "to the ends of the earth." This is not a petty desire for personal revenge; it is a profound longing for the vindication of God's name. And in this, David is a type of Christ, who, surrounded by His enemies, entrusted Himself to His Father, confident of the outcome.

Outline

Context In Psalms

Psalm 59 is one of the Michtam psalms of David, and the superscription places it in a specific historical context: "when Saul sent men, and they watched the house in order to kill him" (1 Sam. 19:11-17). This is not abstract poetry; it is a prayer forged in the crucible of a life-or-death situation. David is trapped in his own home, the king's assassins lying in wait. His response is to sing. This psalm, like many others, is an imprecatory psalm, a prayer for God to bring judgment upon His enemies. In our sentimental age, such prayers are often a stumbling block. We are comfortable with a God of love, but less so with a God who is a consuming fire. But the Psalter will not let us have one without the other. These prayers are not expressions of personal vindictiveness but are inspired, canonical prayers for the establishment of divine justice on earth. They teach us how to hate what God hates, and to long for His kingdom to come and His will to be done, on earth as it is in heaven. This psalm fits squarely within that robust biblical tradition of calling upon God to act decisively against covenant-breakers for the sake of His name and His people.

Clause-by-Clause Commentary

v. 9 Because of his strength I will watch for You, For God is my stronghold.

The "his" here refers to the enemy, to Saul and his strength. It is precisely because the enemy is strong that David turns his attention to God. This is not a denial of the enemy's power, but a right ordering of it. Carnal reasoning says, "Because the enemy is strong, I will despair." Faith says, "Because the enemy is strong, I will watch for God." The strength of the opposition becomes the very reason for a more intense reliance upon the Lord. David knows that his strength is no match for Saul's, and so he doesn't even enter into that calculation. He looks away from the arm of flesh to the living God. "I will watch for You" is an expression of expectant waiting. He is on the lookout, not for an escape route, but for God's intervention. The reason for this confidence is stated plainly: "For God is my stronghold." A stronghold, a high tower, is a place of absolute security from enemies. David is not in a physical fortress; he is in a house surrounded by killers. But his true location, his spiritual address, is "in God." And that is an impregnable position.

v. 10 My God in His lovingkindness will approach me; God will let me look triumphantly upon my foes.

This confidence is not generic. It is grounded in the covenant love of God, His hesed, His lovingkindness. David doesn't say, "A generic deity might show up." He says, "My God..." This is personal, relational, covenantal. And this God will "approach me." The word can mean to come before or to meet. God is not distant and aloof; He is on His way to meet David in his distress. The initiative is God's. And the result of this divine approach is victory. "God will let me look triumphantly upon my foes." This is not sinful gloating. This is the righteous vindication that the saints of God are promised. It is the experience of seeing God's cause, which is your cause, prevail. To look upon your foes is to see them thwarted, their plans brought to nothing. It is to witness the faithfulness of God in real-time, to see the wicked scattered and the righteous delivered, just as God promised.

v. 11 Do not slay them, or my people will forget; Make them wander about by Your power, and bring them down, O Lord, our shield.

Here the prayer takes a fascinating turn. The natural impulse would be to ask for the immediate and swift destruction of such wicked men. "Wipe them out, Lord." But David's prayer is more thoughtful, more theologically astute. He asks God to refrain from a quick annihilation, and he gives the reason: "lest my people forget." A quick, clean victory might be forgotten by the next generation. A sharp judgment, over in an instant, can fade from corporate memory. David is praying with a pastor's heart for the long-term spiritual health of God's people. He asks instead for a prolonged, visible judgment. "Make them wander about by Your power." Let them be living monuments to the folly of fighting against God. Let their judgment be a process, a continual reminder to Israel of what happens when men defy the Lord and His anointed. Let them be like Cain, vagabonds on the earth. This is a prayer for a memorable lesson. And he addresses God as "O Lord, our shield," the very one who protects His people from such men. The shield of Israel is being asked to use His power not just to deflect the enemy, but to instruct His people through the enemy's downfall.

v. 12 On account of the sin of their mouth and the word of their lips, Let them even be caught in their pride, And on account of curses and lies which they utter.

The basis for this judgment is specified. It is for "the sin of their mouth." Words are not just vibrations in the air. Words create worlds, and they reveal the world within the heart. These men were surrounding David because of slander, lies, and curses. Their lips were weapons, and so David prays that they would be ensnared by their own words. "Let them even be caught in their pride." Pride is the engine of slander. It is the arrogant belief that you can define another man with your lies and get away with it. David prays for the punishment to fit the crime. Let their own proud boasts become the net that catches them. The curses and lies they speak are not incidental sins; they are the very heart of their rebellion. They are attacking the man God has chosen, and they are doing it with the classic weapons of the devil, the father of lies. Therefore, let the consequences of their speech fall squarely on their own heads. This is a prayer for poetic justice, for a world where actions, including verbal actions, have consequences.

v. 13 Destroy them in wrath, destroy them that they may be no more; That men may know that God rules in Jacob To the ends of the earth. Selah.

After praying for a prolonged judgment, David now prays for a final one. The "do not slay them" of verse 11 was a request to delay the final end for a pedagogical purpose. But that purpose has an end. The lesson must be taught, and then the final exam is administered. "Destroy them in wrath, destroy them that they may be no more." This is not a contradiction, but a progression. Let them be made a spectacle, and then let them be utterly consumed. The repetition "destroy... destroy" shows the intensity and finality of it. And again, the ultimate goal is not personal vengeance, but the glory of God. The purpose of this final destruction is so "that men may know that God rules in Jacob." The judgment on Saul's cronies in Jerusalem is to have global implications. It is a demonstration of Yahweh's sovereignty that is intended for an international audience, "to the ends of the earth." When God judges His covenant-breaking people, the whole world should sit up and take notice. This is the God who will not be mocked. He is the king, not just of some tribal territory, but of the entire planet. The Selah invites the worshiper to pause and reflect on this staggering truth: the judgment of a few wicked men in one city is a proclamation of God's universal reign.