Waiting upon God.
There are expressions in this psalm which sound harsh and cruel, and which Christians would shrink from using. But, on the other hand, there is much here that comes home to our experience, and that is helpful and comforting in the great trials of life. It is something to know that good men have suffered affliction before us—that they have been falsely accused and foully wronged, that they have felt the pangs of grief and the bitterness of disappointment, and that they have had to bear much and wait long before deliverance came. The lesson is clear. It is—Wait upon God. This is the refrain, which comes so sweetly at the middle (Psa_59:10), and then with increased force and emphasis at the end (Psa_59:17). The figure seems that of a sentinel on his tower. He is set there to watch. He must be vigilant and patient. There is much to try him, but not till morning breaks will he find release.
I. WAITING UPON GOD ASSURES DELIVERANCE. Waiting implies faith and hope. "The husbandman waits for the harvest." The physician waits for the effect of his remedies. The father waits for the time when his son is educated, and fit to take his place in the world. So we are to have faith, to hold ourselves still, in patient expectancy, till God’s will is made known. Waiting does not preclude personal effort. On the contrary, it implies it. God will not do for us what he has made us able to do for ourselves. Our duty is to work, and wait upon God for his blessing. We must do our part, if we expect God to do his part. But there are times when we have, so far as we know, done all in our power, when we have exhausted all lawful efforts, and yet our condition is not bettered, but rather grown worse. Our straits are great. Our needs are urgent. Our enemies press us on every side, and shout as if sure of their prey. What comfort it is, at such a time, to commit ourselves to God, and to wait patiently for him from whom our salvation comes! Remember what God is, and what he has done. He is our "Strength" and our "Defense." God in us is our Strength—our strength made perfect in weakness.
We in God is our "Defense"—our Strong Tower to which we run and are safe.
II.WAITING UPON GOD AWAKENS PRAISE.(Psa_59:14 17.) Here is a sweet strain of thanksgiving. The rage and malice of the enemy still continue, but it is malice that is defeated, and rage that is baulked of its prey. The "morning" brings deliverance, and, instead of the shrieks of the victim, there are the songs of the victor. God has saved his servant who trusted in Him.
How often has the same thing come true! God’s people, waiting upon him in the day of their trouble, have found "defense" and "refuge." God’s power has delivered them from their enemies; God’s "mercy" has brought joy and peace to their hearts. Therefore they, with renewed ardour, say, "Unto thee, O my Strength, will I sing: for God is my Defense, and the God of my mercy."—W.F.
Psa_59:8-17
But thou, O Lord, shalt laugh at them (comp. Psa_2:4). Thou shalt have all the heathen in derision (see the comment on Psa_59:5, and particularly the explanation there given of "all the heathen").
Psa_59:9
Because of his strength. There is no "because of" in the original, and the reading, "his strength" (עזּוֹ), is doubtful. Several manuscripts have "my strength" (עזּי), and this reading was followed in all the ancient versions. Most modern critics prefer it, and translate, O my strength, as in Psa_59:17. Will I wait upon thee; rather, I will wait upon thee. For my God is my Defense; or, my High Tower (Revised Version).
Psa_59:10-13
The enemies are still the main subject. Their pride, their cursing, their lying, are denounced (Psa_59:12). The psalmist trusts to "see his desire" upon them (Psa_59:10). First he begs that they may not be slain, but only "scattered abroad," so that they may remain as examples of God’s vengeance for the warning of others (verse. 11). Then, forgetting this wish, he pleads for their capture and their utter destruction, without which God’s glory will not be fully vindicated (Psa_59:12, Psa_59:13).
Psa_59:10
The God of my mercy shall prevent me; or, according to another reading, God with his mercy shall prevent (i.e. anticipate) me. God shall let me see my desire upon mine enemies (comp. Psa_54:7).
Psa_59:11
Slay them not, lest my people forget; i.e. my true people—faithful Israel. The psalmist’s "first thought is, that by lingering on in life for a while the wicked may be more edifying monuments of the Divine anger" (Cheyne). (For a parallel, see Exo_9:16.) Scatter them by thy power; or, make them wanderers (comp. Gen_4:12, Gen_4:14). It has been often noted that David’s curse seems to have passed on to the entire nation of the Jews. And bring them down, O Lord our Shield; i.e. "cast them down from their honourable positions bring them into misery and disgrace—O Lord, who art our Defense and Shield" (comp. Psa_3:3; Psa_18:2; Psa_28:7).
Psa_59:12
For the sin of their mouth and the words of their lips; rather, the sin of their mouth is each word of their lips (Hupfeld, Cheyne); or, O the sin of their mouth! O the word of their lips! (Ewald, Kay, Canon Cook). Let them even be taken in their pride. Saul’s special emissaries (1Sa_19:11) would, of course, be proud of their mission. And for cursing and lying which they speak (comp. Psa_10:7; and, for an example, see 2Sa_16:5-8).
Psa_59:13
Consume them in wrath, consume them; or, "make an end of them"—’’bring them to naught." That they may not be; or, "that they be no more." And let them know that God ruleth in Jacob unto the ends of the earth. The frustration of their plans, and their signal punishment, will cause the God of Israel to be recognized widely as the King of the whole earth. Compare the words of David to Goliath, "I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel" (1Sa_17:46).
Psa_59:14-17
David here turns back from the future fate of his enemies to their present condition,and repeats Psa_59:7 verbatim. He thus reminds himself of his existing danger; he is still being sought—they are still in quest of their prey, and will continue so till morning comes (Psa_59:15). But in the morning he will be gone—he will have escaped them. Upon this thought occurring, he raises a renewed thanksgiving to God (Psa_59:16, Psa_59:17)
Psa_59:14
And at evening let them return; rather, they return, as in Psa_59:6. And let them make a noise like a dog; rather, they make a noise. And go round about the city. Keeping their watch upon me.
Psa_59:15
Let them wander up and down for meat; rather, they wander up and down for meat. David himself was the prey which they desired. They kept guard around his house, wandering, no doubt, up and down. And grudge if they be not satisfied; rather, as in the margin and in the Revised Version, and if they be not satisfied, they will stay all night. This they appear to have done from 1Sa_19:11-15.
Psa_59:16
But I will sing of thy power; rather, of thy strength—the same word as that used in Psa_59:9 and Psa_59:17. Yea, I will sing aloud of thy mercy in the morning.
When the morning came, David had escaped (1Sa_19:12), and could "sing of God’s mercy" securely at Ramah, where he had joined Samuel. For thou hast been my Defense and Refuge in the day of my trouble; or, my High Tower, as in Psa_59:9 and Psa_59:17.
Psa_59:17
Unto thee, O my Strength, will I sing: for God is my Defense; or, Strong Tower (comp. Psa_59:9, which, if we read עזּי for עזוֹ, is so far, excepting in the verb, identical). And the God of my mercy; i.e. "the God who showeth mercy upon me" (comp. Psa_59:10).
There are expressions in this psalm which sound harsh and cruel, and which Christians would shrink from using. But, on the other hand, there is much here that comes home to our experience, and that is helpful and comforting in the great trials of life. It is something to know that good men have suffered affliction before us—that they have been falsely accused and foully wronged, that they have felt the pangs of grief and the bitterness of disappointment, and that they have had to bear much and wait long before deliverance came. The lesson is clear. It is—Wait upon God. This is the refrain, which comes so sweetly at the middle (Psa_59:10), and then with increased force and emphasis at the end (Psa_59:17). The figure seems that of a sentinel on his tower. He is set there to watch. He must be vigilant and patient. There is much to try him, but not till morning breaks will he find release.
I. WAITING UPON GOD ASSURES DELIVERANCE. Waiting implies faith and hope. "The husbandman waits for the harvest." The physician waits for the effect of his remedies. The father waits for the time when his son is educated, and fit to take his place in the world. So we are to have faith, to hold ourselves still, in patient expectancy, till God’s will is made known. Waiting does not preclude personal effort. On the contrary, it implies it. God will not do for us what he has made us able to do for ourselves. Our duty is to work, and wait upon God for his blessing. We must do our part, if we expect God to do his part. But there are times when we have, so far as we know, done all in our power, when we have exhausted all lawful efforts, and yet our condition is not bettered, but rather grown worse. Our straits are great. Our needs are urgent. Our enemies press us on every side, and shout as if sure of their prey. What comfort it is, at such a time, to commit ourselves to God, and to wait patiently for him from whom our salvation comes! Remember what God is, and what he has done. He is our "Strength" and our "Defense." God in us is our Strength—our strength made perfect in weakness.
We in God is our "Defense"—our Strong Tower to which we run and are safe.
II.WAITING UPON GOD AWAKENS PRAISE.(Psa_59:14 17.) Here is a sweet strain of thanksgiving. The rage and malice of the enemy still continue, but it is malice that is defeated, and rage that is baulked of its prey. The "morning" brings deliverance, and, instead of the shrieks of the victim, there are the songs of the victor. God has saved his servant who trusted in Him.
How often has the same thing come true! God’s people, waiting upon him in the day of their trouble, have found "defense" and "refuge." God’s power has delivered them from their enemies; God’s "mercy" has brought joy and peace to their hearts. Therefore they, with renewed ardour, say, "Unto thee, O my Strength, will I sing: for God is my Defense, and the God of my mercy."—W.F.
Psa_59:8-17
But thou, O Lord, shalt laugh at them (comp. Psa_2:4). Thou shalt have all the heathen in derision (see the comment on Psa_59:5, and particularly the explanation there given of "all the heathen").
Psa_59:9
Because of his strength. There is no "because of" in the original, and the reading, "his strength" (עזּוֹ), is doubtful. Several manuscripts have "my strength" (עזּי), and this reading was followed in all the ancient versions. Most modern critics prefer it, and translate, O my strength, as in Psa_59:17. Will I wait upon thee; rather, I will wait upon thee. For my God is my Defense; or, my High Tower (Revised Version).
Psa_59:10-13
The enemies are still the main subject. Their pride, their cursing, their lying, are denounced (Psa_59:12). The psalmist trusts to "see his desire" upon them (Psa_59:10). First he begs that they may not be slain, but only "scattered abroad," so that they may remain as examples of God’s vengeance for the warning of others (verse. 11). Then, forgetting this wish, he pleads for their capture and their utter destruction, without which God’s glory will not be fully vindicated (Psa_59:12, Psa_59:13).
Psa_59:10
The God of my mercy shall prevent me; or, according to another reading, God with his mercy shall prevent (i.e. anticipate) me. God shall let me see my desire upon mine enemies (comp. Psa_54:7).
Psa_59:11
Slay them not, lest my people forget; i.e. my true people—faithful Israel. The psalmist’s "first thought is, that by lingering on in life for a while the wicked may be more edifying monuments of the Divine anger" (Cheyne). (For a parallel, see Exo_9:16.) Scatter them by thy power; or, make them wanderers (comp. Gen_4:12, Gen_4:14). It has been often noted that David’s curse seems to have passed on to the entire nation of the Jews. And bring them down, O Lord our Shield; i.e. "cast them down from their honourable positions bring them into misery and disgrace—O Lord, who art our Defense and Shield" (comp. Psa_3:3; Psa_18:2; Psa_28:7).
Psa_59:12
For the sin of their mouth and the words of their lips; rather, the sin of their mouth is each word of their lips (Hupfeld, Cheyne); or, O the sin of their mouth! O the word of their lips! (Ewald, Kay, Canon Cook). Let them even be taken in their pride. Saul’s special emissaries (1Sa_19:11) would, of course, be proud of their mission. And for cursing and lying which they speak (comp. Psa_10:7; and, for an example, see 2Sa_16:5-8).
Psa_59:13
Consume them in wrath, consume them; or, "make an end of them"—’’bring them to naught." That they may not be; or, "that they be no more." And let them know that God ruleth in Jacob unto the ends of the earth. The frustration of their plans, and their signal punishment, will cause the God of Israel to be recognized widely as the King of the whole earth. Compare the words of David to Goliath, "I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel" (1Sa_17:46).
Psa_59:14-17
David here turns back from the future fate of his enemies to their present condition,and repeats Psa_59:7 verbatim. He thus reminds himself of his existing danger; he is still being sought—they are still in quest of their prey, and will continue so till morning comes (Psa_59:15). But in the morning he will be gone—he will have escaped them. Upon this thought occurring, he raises a renewed thanksgiving to God (Psa_59:16, Psa_59:17)
Psa_59:14
And at evening let them return; rather, they return, as in Psa_59:6. And let them make a noise like a dog; rather, they make a noise. And go round about the city. Keeping their watch upon me.
Psa_59:15
Let them wander up and down for meat; rather, they wander up and down for meat. David himself was the prey which they desired. They kept guard around his house, wandering, no doubt, up and down. And grudge if they be not satisfied; rather, as in the margin and in the Revised Version, and if they be not satisfied, they will stay all night. This they appear to have done from 1Sa_19:11-15.
Psa_59:16
But I will sing of thy power; rather, of thy strength—the same word as that used in Psa_59:9 and Psa_59:17. Yea, I will sing aloud of thy mercy in the morning.
When the morning came, David had escaped (1Sa_19:12), and could "sing of God’s mercy" securely at Ramah, where he had joined Samuel. For thou hast been my Defense and Refuge in the day of my trouble; or, my High Tower, as in Psa_59:9 and Psa_59:17.
Psa_59:17
Unto thee, O my Strength, will I sing: for God is my Defense; or, Strong Tower (comp. Psa_59:9, which, if we read עזּי for עזוֹ, is so far, excepting in the verb, identical). And the God of my mercy; i.e. "the God who showeth mercy upon me" (comp. Psa_59:10).
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