Read-Post Through the Bible

[daniel1212av]

Psalms 58 -
David reproves wicked counsellors and judges, who pervert justice, and stir up the strong against the weak and innocent, Psa_58:1-5. He foretells their destruction, and describes the nature of it, Psa_58:6-9. The righteous, seeing this, will magnify God’s justice and providence, Psa_58:10, Psa_58:11. — The title seems to have no reference to the subject of the Psalm. See the introduction to Psa_57:1-11 (note). Saul having attempted the life of David, the latter was obliged to flee from the court, and take refuge in the deserts of Judea. Saul, missing him, is supposed by Bishop Patrick to have called a council, when they, to ingratiate themselves with the monarch, adjudged David to be guilty of treason in aspiring to the throne of Israel. This being made known to David was the cause of this Psalm. It is a good lesson to all kings, judges, and civil magistrates; and from it they obtain maxims to regulate their conduct and influence their decisions; and at the same time they may discern the awful account they must give to God, and the dreadful punishment they shall incur who prostitute justice to serve sinister ends. — Clarke 

Psalms 58 - To the Chief Musician. - Although David had his own case in his mind's eye, yet he wrote not as a private person, but as an inspired prophet, and therefore his song is presented, for public and perpetual use, to the appointed guardian of the Temple psalmody. Al-taschith. The wicked are here judged and condemned, but over the godly the sacred “Destroy not” is solemnly pronounced. Michtam of David. This is the fourth of the Psalms of the Golden Secret, and the second of the “Destroy nots.” These names if they serve for nothing else maybe useful to aid the memory. Men give names to their horses, jewels, and other valuables, and these names are meant not so much to describe as to distinguish them, and in some cases to set forth the owner's high esteem of his treasure; after the same fashion the Oriental poet gave a title to the song he loved, and so aided his memory, and expressed his estimation of the strain. We are not always to look for a meaning in these superscriptions, but to treat them as we would the titles of poems, or the names of tunes.

Division. - The ungodly enemy is accused, Psa_58:1-5; judgment is sought from the judge, Psa_58:6-8; and seen in prophetic vision as already executed, Psa_58:9-11.  — Psalms   

Psalms 58 - It is the probable conjecture of some (Amyraldus particularly) that before Saul began to persecute David by force of arms, and raised the militia to seize him, he formed a process against him by course of law, upon which he was condemned unheard, and attainted as a traitor, by the great council, or supreme court of judicature, and then proclaimed “qui caput gerit lupinum - an outlawed wolf,” whom any man might kill and no man might protect. The elders, in order to curry favour with Saul, having passed this bill of attainder, it is supposed that David penned this psalm on the occasion. 

I. He describes their sin, and aggravates that (Psa_58:1-5). 

II. He imprecates and foretels their ruin, and the judgments which the righteous God would bring upon them for their injustice (Psa_58:6-9) which would redound, 

1. To the comfort of the saints (Psa_58:10). 

2. To the glory of God (Psa_58:11). Sin appears here both exceedingly sinful and exceedingly dangerous, and God a just avenger of wrong, with which we should be affected in singing this psalm.

To the chief musician, Al-taschith, Michtam of David. — Henry

[daniel1212av]

Psa 58:1-5 — When wrong is done under the form of law, it is worse than any other; especially it is grievous to behold those who profess to be children of God, joining together against any of his people. We should thank the Lord for merciful restraints; we should be more earnest in seeking renewing grace, more watchful over ourselves, and more patient under the effects of fallen nature in others. The corruption of their nature was the root of bitterness. We may see in children the wickedness of the world beginning. They go astray from God and their duty as soon as possibly they can. And how soon will little children tell lies! It is our duty to take pains to teach them, and above all, earnestly to pray for converting grace to make our children new creatures. Though the poison be within, much of it may be kept from breaking forth to injure others. When the Saviour's words are duly regarded, the serpent becomes harmless. But those who refuse to hear heavenly wisdom, must perish miserably, for ever. — MHCC

Psa 58:1-5 — We have reason to think that this psalm refers to the malice of Saul and his janizaries against David, because it bears the same inscription (Al-taschith, and Michtam of David) with that which goes before and that which follows, both which appear, by the title, to have been penned with reference to that persecution through which God preserved him (Al-taschith - Destroy not), and therefore the psalms he then penned were precious to him, Michtams - David's jewels, as Dr. Hammond translates it.

In these verses David, not as a king, for he had not yet come to the throne, but as a prophet, in God's name arraigns and convicts his judges, with more authority and justice than they showed in prosecuting him. Two things he charges them with:

I. The corruption of their government. They were a congregation, a bench of justices, nay, perhaps, a congress or convention of the states, from whom one might have expected fair dealing, for they were men learned in the laws, had been brought up in the study of these statutes and judgments, which were so righteous that those of other nations were not to be compared with them. One would not have thought a congregation of such could be bribed and biassed with pensions, and yet, it seems, they were, because the son of Kish could do that for them which the son of Jesse could not, 1Sa_22:7. He had vineyards, and fields, and preferments, to give them, and therefore, to please him, they would do any thing, right or wrong. Of all the melancholy views which Solomon took of this earth and its grievances, nothing vexed him so much as to see that in the place of judgment wickedness was there, Ecc_3:16. So it was in Saul's time.

1. The judges would not do right, would not protect or vindicate oppressed innocency (Psa_58:1): “Do you indeed speak righteousness, or judge uprightly? No; you are far from it; your own consciences cannot but tell you that you do not discharge the trust reposed in you as magistrates, by which you are bound to be a terror to evil-doers and a praise to those that do well. Is this the justice you pretend to administer? Is this the patronage, this the countenance, which an honest man and an honest cause may expect from you? Remember you are sons of men; mortal and dying, and that you stand upon the same level before God with the meanest of those you trample upon, and must yourselves be called to an account and judged. You are sons of men, and therefore we may appeal to yourselves, and to that law of nature which is written in every man's heart: Do you indeed speak righteousness? And will not your second thoughts correct what you have done?” Note, It is good for us often to reflect upon what we say with this serious question, Do we indeed speak righteousness? that we may unsay what we have spoken amiss and may proceed no further in it.

2. They did a great deal of wrong; they used their power for the support of injury and oppression (Psa_58:2): In heart you work wickedness (all the wickedness of the life is wrought in the heart). It intimates that they wrought with a great deal of plot and management, not by surprise, but with premeditation and design, and with a strong inclination to it and resolution in it. The moire there is of the heart in any act of wickedness the worse it is, Ecc_8:11. And what was their wickedness? It follows, “You weigh the violence of your hands in the earth” (or in the land), “the peace of which you are appointed to be the conservators of.” They did all the violence and injury they could, either to enrich or avenge themselves, and they weighed it; that is,

1. They did it with a great deal of craft and caution: “You frame it by rule and lines” (so the word signifies), “that it may effectually answer your mischievous intentions; such masters are you of the art of oppression.”

2. They did it under colour of justice. They held the balances (the emblem of justice) in their hands, as if they designed to do right, and right is expected from them, but the result is violence and oppression, which are practised the more effectually for being practised under the pretext of law and right.

II. The corruption of their nature. This was the root of bitterness from which that gall and wormwood sprang (Psa_58:3): The wicked, who in heart work wickedness, are estranged from the womb, estranged from God and all good, alienated from the divine life, and its principles, powers, and pleasures, Eph_4:18. A sinful state is a state of estrangement from that acquaintance with God and service of him which we were made for. Let none wonder that these wicked men dare do such things, for wickedness is bred in the bone with them; they brought it into the world with them; they have in their natures a strong inclination to it; they learned it from their wicked parents, and have been trained up in it by a bad education. They are called, and not miscalled, transgressors from the womb; one can therefore expect no other than that they will deal very treacherously; see Isa_48:8. They go astray from God and their duty as soon as they are born, (that is, as soon as possibly they can); the foolishness that is bound up in their hearts appears with the first operations of reason; as the wheat springs up, the tares spring up with it. Three instances are here given of the corruption of nature: -

1. Falsehood. They soon learn to speak lies, and bend their tongues, like their bows, for that purpose, Jer_9:3. How soon will little children tell a lie to excuse a fault, or in their own commendation! No sooner can they speak than they speak to God's dishonour; tongue-sins are some of the first of our actual transgressions.

2. Malice. Their poison (that is, their ill-will, and the spite they bore to goodness and all good men, particularly to David) was like the poison of a serpent, innate, venomous, and very mischievous, and that which they can never be cured of. We pity a dog that is poisoned by accident, but hate a serpent that is poisonous by nature. Such as the cursed enmity in this serpent's brood against the Lord and his anointed. 3. Untractableness. They are malicious, and nothing will work upon them, no reason, no kindness, to mollify them, and bring them to a better temper. They are like the deaf adder that stops her ear, Psa_58:4, Psa_58:5. The psalmist, having compared these wicked men, whom he here complains of, to serpents, for their poisonous malice, takes occasion thence, upon another account, to compare them to the deaf adder or viper, concerning which there was then this vulgar tradition, that whereas, by music or some other art, they had a way of charming serpents, so as either to destroy them or at least disable them to do mischief, this deaf adder would lay one ear to the ground and stop the other with her tail, so that she could not hear the voice of the enchantment, and so defeated the intention of it and secured herself. The using of this comparison neither verifies the story, nor, if it were true, justifies the use of this enchantment; for it is only an allusion to the report of such a thing, to illustrate the obstinacy of sinners in a sinful way. God's design, in his word and providence, is to cure serpents of their malignity; to this end how wise, how powerful, how well-chosen are the charms! How forcible the right words! But all in vain with most men; and what is the reason? It is because they will not hearken. None so deaf as those that will not hear. We have piped unto men, and they have not danced; how should they, when they have stopped their ears? — Henry

[daniel1212av]

Psa 58:6-11 — David prayed that the enemies of God's church and people might be disabled to do further mischief. We may, in faith, pray against the designs of the enemies of the church. He foretells their ruin. And who knows the power of God's anger? The victories of the Just One, in his own person and that of his servants, over the enemies of man's salvation, produce a joy which springs not from revenge, but from a view of the Divine mercy, justice, and truth, shown in the redemption of the elect, the punishment of the ungodly, and the fulfilment of the promises. Whoever duly considers these things, will diligently seek the reward of righteousness, and adore the Providence which orders all thing aright in heaven and in earth. — MHCC

Psa 58:6-11 — In these verses we have,

I. David's prayers against his enemies, and all the enemies of God's church and people; for it is as such that he looks upon them, so that he was actuated by a public spirit in praying against them, and not by any private revenge.

1. He prays that they might be disabled to do any further mischief (Psa_58:6): Break their teeth, O God! Not so much that they might not feed themselves as that they might not be able to make prey of others, Psa_3:7. He does not say, “Break their necks” (no; let them live to repent, slay them not, lest my people forget), but, “Break their teeth, for they are lions, they are young lions, that live by rapine.”

2. That they might be disappointed in the plots they had already laid, and might not gain their point: “When he bends his bow, and takes aim to shoot his arrows at the upright in heart, let them be as cut in pieces, Psa_58:7. Let them fall at his feet, and never come near the mark.”

3. That they and their interest might waste and come to nothing, that they might melt away as waters that run continually; that is, as the waters of a land-flood, which, though they seem formidable for a while, soon soak into the ground or return to their channels, or, in general, as water spilt upon the ground, which cannot be gathered up again, but gradually dries away and disappears. Such shall the floods of ungodly men be, which sometimes make us afraid (Psa_18:4); so shall the proud waters be reduced, which threaten to go over our soul, Psa_124:4, Psa_124:5. Let us by faith then see what they shall be and then we shall not fear what they are. He prays (Psa_58:8 ) that they might melt as a snail, which wastes by its own motion, in every stretch it makes leaving some of its moisture behind, which, by degrees, must needs consume it, though it makes a path to shine after it. He that like a snail in her house is plenus sui - full of himself, that pleases himself and trusts to himself, does but consume himself, and will quickly bring himself to nothing. And he prays that they might be like the untimely birth of a woman, which dies as soon as it begins to live and never sees the sun. Job, in his passion, wished he himself had been such a one (Job_3:16), but he knew not what he said. We may, in faith, pray against the designs of the church's enemies, as the prophet does (Hos_9:14, Give them, O Lord! what wilt thou give them? Give them a miscarrying womb and dry breasts), which explains this prayer of the psalmist.

II. His prediction of their ruin (Psa_58:9): “Before your pots can feel the heat of a fire of thorns made under them (which they will presently do, for it is a quick fire and violent while it lasts), so speedily, with such a hasty and violent flame, God shall hurry them away, as terribly and as irresistibly as with a whirlwind, as it were alive, as it were in fury.”

1. The proverbial expressions are somewhat difficult, but the sense is plain,

(1.) That the judgments of God often surprise wicked people in the midst of their jollity, and hurry them away of a sudden. When they are beginning to walk in the light of their own fire, and the sparks of their own kindling, they are made to lie down in sorrow (Isa_50:11), and their laughter proves like the crackling of thorns under a pot, the comfort of which is soon gone, ere they can say, Alas! I am warm, Ecc_7:6.

(2.) That there is no standing before the destruction that comes from the Almighty; for who knows the power of God's anger? When God will take sinners away, dead or alive, they cannot contest with him. The wicked are driven away in their wickedness. Now,

2. There are two things which the psalmist promises himself as the good effects of sinners' destruction: -

(1.) That saints would be encouraged and comforted by it (Psa_58:10): The righteous shall rejoice when he sees the vengeance. The pomp and power, the prosperity and success, of the wicked, are a discouragement to the righteous; they sadden their hearts, and weaken their hands, and are sometimes a strong temptation to them to question their foundations, Psa_73:2, Psa_73:13. But when they see the judgments of God hurrying them away, and just vengeance taken on them for all the mischief they have done to the people of God, they rejoice in the satisfaction thereby given to their doubts and the confirmation thereby given to their faith in the providence of God and his justice and righteousness in governing the world; they shall rejoice in the victory thus gained over that temptation by seeing their end, Psa_73:17. He shall wash his feet in the blood of the wicked; that is, there shall be abundance of bloodshed (Psa_68:23), and it shall be as great a refreshment to the saints to see God glorified in the ruin of sinners as it is to a weary traveller to have his feet washed. It shall likewise contribute to their sanctification; the sight of the vengeance shall make them tremble before God (Psa_119:120) and shall convince them of the evil of sin, and the obligations they lie under to that God who pleads their cause and will suffer no man to do them wrong and go unpunished for it. The joy of the saints in the destruction of the wicked is then a holy joy, and justifiable, when it helps to make them holy and to purify them from sin.

(2.) That sinners would be convinced and converted by it, Psa_58:11. The vengeance God sometimes takes on the wicked in this world will bring men to say, Verily, there is a reward for the righteous. Any man may draw this inference from such providences, and many a man shall, who before denied even these plain truths or doubted of them. Some shall have this confession extorted from them, others shall have their minds so changed that they shall willingly own it, and thank God who has given them to see it and see it with satisfaction, That God is, and,

[1.] That he is the bountiful rewarder of his saints and servants: Verily (however it be, so it may be read) there is a fruit to the righteous; whatever damage he may run, and whatever hardship he may undergo for his religion, he shall not only be no loser by it, but an unspeakable gainer in the issue. Even in this world there is a reward for the righteous; they shall be recompensed in the earth. Those shall be taken notice of, honoured, and protected, that seemed slighted, despised, and abandoned.

[2.] That he is the righteous governor of the world, and will surely reckon with the enemies of his kingdom: Verily, however it be, though wicked people prosper, and bid defiance to divine justice, yet it shall be made to appear, to their confusion, that the world is not governed by chance, but by a Being of infinite wisdom and justice; there is a God that judges in the earth, though he has prepared his throne in the heavens. He presides in all the affairs of the children of men, and directs and disposes them according to the counsel of his will, to his own glory; and he will punish the wicked, not only in the world to come, but in the earth, where they have laid up their treasure and promised themselves a happiness - in the earth, that the Lord may be known by the judgments which he executes, and that they may be taken as earnests of a judgment to come. He is a God (so we read it), not a weak man, not an angel, not a mere name, not (as the atheists suggest) a creature of men's fear and fancy, not a deified hero, not the sun and moon, as idolaters imagined, but a God, a self-existent perfect Being; he it is that judges the earth; his favour therefore let us seek, from whom every man's judgment proceeds, and to him let all judgment be referred. — Henry 

[daniel1212av]

(Psa 59)  "To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. 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?

{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."

[daniel1212av]

Psalms 59 - The psalmist prays for deliverance from his enemies, whose desperate wickedness he describes, Psa_59:1-7; professes strong confidence in God, Psa_59:8-10; speaks of the destruction of his enemies, Psa_59:11-15; praises God for benefits already received; and determines to trust in him, Psa_59:16, Psa_59:17.

The title, “To the chief Musician, Al-taschith, Michtam of David,” has already occurred: and perhaps means no more than that the present Psalm is to be sung as Psa_57:1-11, the first which bears this title. But there is here added the supposed occasion on which David made this Psalm: it was, “when Saul sent, and they watched the house to kill him.” When the reader considers the whole of this Psalm carefully, he will be convinced that the title does not correspond to the contents. There is scarcely any thing in it that can apply to the circumstances of Saul’s sending his guards by night to keep the avenues to the house of David, that when the morning came they might seize and slay him; and of his being saved through the information given him by his wife Michal, in consequence of which he was let down through a window, and so escaped. See 1Sa_19:10, 1Sa_19:11. There is not in the whole Psalm any positive allusion to this history; and there are many things in it which show it to be utterly inconsistent with the facts of that history. The Psalm most evidently agrees to the time of Nehemiah, when he was endeavoring to rebuild the walls of Jerusalem, when the enterprise was first mocked; then opposed by Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian, who watched day and night that they might cause the work to cease; and laid ambuscades for the life of Nehemiah himself. Every part of the Psalm agrees to this: and I am therefore of Calmet’s opinion, that the Psalm was composed in that time, and probably by Nehemiah, or by Esdras.
— Clarke

Psalms 59 - To the Chief Musician. - Strange that the painful events in David's life should end in enriching the repertoire of the national minstrelsy. Out of a sour, ungenerous soil spring up the honey-bearing flowers of Psalmody. Had he never been cruelly hunted by Saul, Israel and the church of God in after ages would have missed this song. The music of the sanctuary is in no small degree indebted to the trials of the saints. Affliction is the tuner of the harps of sanctified songsters. Altaschith. Another “destroy not” Psalm. Whom God preserves Satan cannot destroy. The Lord can even preserve the lives of his prophets by the very ravens that would naturally pick out their eyes. David always found a friend to help him when his case was peculiarly dangerous, and that friend was in his enemy's household; in this instance it was Michal, Saul's daughter, as on former occasions it had been Jonathan, Saul's son. Michtam of David. This is the Fifth of the Golden Secrets of David; God's chosen people have many such. When Saul sent, and they watched the house to kill him. Great efforts are made to carry the Psalms away to other authors and seasons than those assigned in the headings, it being the fashion just now to prove one's learning by disagreeing with all who have gone before. Perhaps in a few years the old titles will be as much reverenced as they are now rejected. There are spasms in these matters, and in many other things among the would-be “intellectuals” of the schools. We are not anxious to show our readiness at conjecture, and therefore are content with reading this Psalm in the light of the circumstance here mentioned; it does not seem unsuitable to any verse, and in some the words are very appropriate to the specified occasion.

Divisions. - In Psa_59:1-2 he prays, in Psa_59:3 and Psa_59:4 he complains of his woes, and again in Psa_59:5 he prays. Here he inserts a Selah, and ends one portion of his song. In Psa_59:6 and Psa_59:7 he renews his complaint, in Psa_59:8, 19 59:9, 19 59:10 declares his confidence in God, and in Psa_59:11, 19 59:12, 19 59:13 lifts up his heart in prayer; closing another part of his Psalm with Selah. Then he prays again in Psa_59:14, 19 59:15, and afterwards betakes himself to singing.   — Psalms   

Psalms 59 - This psalm is of the same nature and scope with six or seven foregoing psalms; they are all filled with David's complaints of the malice of his enemies and of their cursed and cruel designs against him, his prayers and prophecies against them, and his comfort and confidence in God as his God. The first is the language of nature, and may be allowed; the second of a prophetical spirit, looking forward to Christ and the enemies of his kingdom, and therefore not to be drawn into a precedent; the third of grace and a most holy faith, which ought to be imitated by every one of us. In this psalm, 

I. He prays to God to defend and deliver him from his enemies, representing them as very bad men, barbarous, malicious, and atheistical (Psa_59:1-7). 

II. He foresees and foretels the destruction of his enemies, which he would give to God the glory of (Psa_59:8-17). As far as it appears that any of the particular enemies of God's people fall under these characters, we may, in singing this psalm, read their doom and foresee their ruin.

To the chief musician, Al-taschith, Michtam of David, when Saul sent and they watched the house to kill him. — Henry 

 Psa 59:1-7 — 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. — MHCC

[daniel1212av]

Psa 59:1-7 — 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 1Sa_19:11. 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 (Psa_59:1, Psa_59:2): “Deliver me from my enemies, O my God! thou art God, and cast 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 (Psa_59:4), “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, Psa_59:3. “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 (Psa_59:4): 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 (Psa_59:6): “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 (Psa_22:16), ran him down with noise; for else they could not have taken him, at least no 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, Psa_59:7. Swords are in their lips; that is, reproaches that would my heart with grief (Psa_42:10), 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 (Psa_59:3): “Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things.” And again (Psa_59:4), 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? Psa_59:7. Not God himself, Psa_10:11; Psa_94:7. Note, It is not strange if those regard not what they say who have made themselves believe the God regards not what they say.

III. He refers himself and his cause to the just judgment of God, Psa_59:5. “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_10:3), 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 (Psa_59:3, Psa_59:4): “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. — Henry 

Psa 59:8-17 — 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. — MHCC

[daniel1212av]

Psa 59:8-17 — 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 (Psa_59:9): “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 (Psa_59:10): “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_55:3); 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, Psa_59:10.

(1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Psa_59:8. “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 Psa_2:4; Pro_1:26; Isa_37:22.

(2.) That God would make them standing monuments of his justice (Psa_59:11): 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 (Psa_59:12): 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, 1Sa_14:28, 1Sa_14:44), 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 (Psa_59:13): “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_45:4.

(5.) That he would make their sin their punishment, Psa_59:14, compare Psa_59:6. 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 (Psa_59:11), and gradually consumed (Psa_59:13); those that die by famine die by inches, and feel themselves die, Lam_4:9. He foretels that they should be forced to beg their bread from door to door.

[daniel1212av]

[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, Psa_104:20.

[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_7:14, 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 (Psa_59:15), 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_56:11), 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, Psa_59:16, Psa_59:17. 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 (Psa_59:17), 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. — Henry

[daniel1212av]

(Psa 60)  "To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. {2} Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh. {3} Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment. {4} Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. {5} That thy beloved may be delivered; save with thy right hand, and hear me.

{6} God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. {7} Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; {8} Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me. {9} Who will bring me into the strong city? who will lead me into Edom? {10} Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies? {11} Give us help from trouble: for vain is the help of man. {12} Through God we shall do valiantly: for he it is that shall tread down our enemies."

[daniel1212av]

Psalms 60 - INTRODUCTION TO PSALM 60

To the chief Musician upon Shushaneduth, Michtam of David, to teach; when he strove with Aramnaharaim, and with Aramzobah, when Joab returned, and smote of Edom in the valley of Salt twelve thousand. The words "shushaneduth" are thought, by Aben Ezra, to be the beginning of a song, to the tune of which this psalm was set; though others, as he observes, take them to be the name of a musical instrument, on which it was sung. Some take "shushan" to be an instrument of six chords, an hexachord; and "eduth", which signifies a "testimony", to be the title of the psalm, it being a testimony, or lasting memorial, of the victory obtained over the Syrians and Edomites; though rather they may be considered as expressing the subject matter of the psalm; and so the Targum interprets them,   — Gill (abridged)

Psalms 60 - Title. - Here is a lengthy title, but it helps us much to expound the Psalm. To the Chief Musician upon Shushan-eduth, or the Lily of Testimony. The forty-fifth was on the lilies, and represented the kingly warrior in his beauty going forth to War; here we see him dividing the spoil and bearing testimony to the glory of God. Tunes have strange names apparently, but this results from the fact that we do not know what was in the composer's mind, else they might seem to be touchingly appropriate; perhaps the music or the musical instruments have more to do with this title than the Psalm itself. Yet in war-songs roses and lilies are often mentioned, and one remembers Macaulay's Song of the Huguenots, though perhaps we err in mentioning so carnal a verse -

“Now by the lips of those ye love, fair gentlemen of France.
Charge for the golden lillies now, upon them with the lance.”

Michtam of David, to teach. David obeyed the precept to teach the children of Israel; he recorded the Lord's mighty acts that they might be rehearsed in the ears of generations to come. Golden secrets are to be told on the house-tops; these things were not done in a corner and ought not to be buried in silence. We ought gladly to learn what inspiration so beautifully teaches. When he strove with Aram-naharaim and with Aram-zobah. The combined Aramean tribes sought to overcome Israel, but were signally defeated. When Joab returned. He had been engaged in another region, and the enemies of Israel took advantage of his absence, but on his return with Abishai the fortunes of war were changed. And smote of Edom in the Valley of salt twelve thousand. More than this appear to have fallen according to 1Ch_18:12, but this commemorates one memorable part of the conflict. Terrible must have been the baffle, but decisive indeed were the results, and the power of the enemy was utterly broken. Well did the Lord deserve a song from his servant.

Divisions. - Properly the song may be said to consist of three parts: the complaining verses, Psa_60:1-3; the gladsome, Psa_60:4-8; the prayerful, Psa_60:9-12. We have divided it as the sense appeared to change.   — Psalms   

Psalms 60 - After many psalms which David penned in a day of distress this comes which was calculated for a day of triumph; it was penned after he was settled in the throne, upon occasion of an illustrious victory which God blessed his forces with over the Syrians and Edomites; it was when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture then ever they were either before or after. See 2Sa_8:3, 2Sa_8:13; 1Ch_18:3, 1Ch_18:12. David, in prosperity, was as devout as David in adversity. In this psalm, 

I. He reflects upon the bad state of the public interests, for many years, in which God had been contending with them (Psa_60:1-3). 

II. He takes notice of the happy turn lately given to their affairs (Psa_60:4). 

III. He prays for the deliverance of God's Israel from their enemies (Psa_60:5). 

IV. He triumphs in hope of their victories over their enemies, and begs of God to carry them on and complete them (Psa_60:6-12). In singing this psalm we may have an eye both to the acts of the church and to the state of our own souls, both which have their struggles.

To the chief musician upon Shushan-eduth, Michtam of David, to teach, when he strove with Aram-naharaim, and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt 12,000. — Henry 

Psa 60:1-5 — David owns God's displeasure to be the cause of all the hardships he had undergone. And when God is turning his hand in our favour, it is good to remember our former troubles. In God's displeasure their troubles began, therefore in his favour their prosperity must begin. Those breaches and divisions which the folly and corruption of man make, nothing but the wisdom and grace of God can repair, by pouring out a spirit of love and peace, by which only a kingdom is saved from ruin. The anger of God against sin, is the only cause of all misery, private or public, that has been, is, or shall be. In all these cases there is no remedy, but by returning to the Lord with repentance, faith, and prayer; beseeching him to return to us. Christ, the Son of David, is given for a banner to those that fear God; in him they are gathered together in one, and take courage. In his name and strength they wage war with the powers of darkness. — MHCC

[daniel1212av]

Psa 60:1-5 — The title gives us an account,

1. Of the general design of the psalm. It is Michtam - David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time,

(1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah.

(2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off.

In these verses, which begin the psalm, we have,

I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them.

1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, Psa_60:3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only.

2. He owns God's displeasure to be the cause of all the hardships they had undergone: “Thou hast been displeased by us, displeased against us (Psa_60:1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands (Zec_11:14) by which we were united, and so scattered us.” Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, Psa_60:2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: “Thou hast made us to drink the wine of astonishment (Psa_60:3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do.” Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities,

(1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, Lam_3:19, Lam_3:20.

(2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys.

(3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined.

II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (Psa_60:4): “Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity,” Psa_45:4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them,

1. It united them, as soldiers are gathered together to their colours. Those that were scattered (Psa_60:1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne.

2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner.

3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people (Isa_11:10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners.

III. A humble petition for seasonable mercy.

1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin: O turn thyself to us again! (Psa_60:1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace. Tranquillus Deus tranquillat omnia - A God at peace with us spreads peace over all the scene.

2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: “Heal the breaches of our land (Psa_60:2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions.” Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin.

3. That thus they might be preserved out of the hands of their enemies (Psa_60:5): “That thy beloved may be delivered, and not made a prey of, save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand, and hear me.” Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand. Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their payers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, “God has therein heard me, and answered me.” — Henry

[daniel1212av]

Psa 60:6-12 — If Christ be ours, all things, one way or another, shall be for our eternal good. The man who is a new creature in Christ, may rejoice in all the precious promises God has spoken in his holiness. His present privileges, and the sanctifying influences of the Spirit, are sure earnests of heavenly glory. David rejoices in conquering the neighbouring nations, which had been enemies to Israel. The Israel of God are through Christ more than conquerors. Though sometimes they think that the Lord has cast them off, yet he will bring them into the strong city at last. Faith in the promise will assure us that it is our Father's good pleasure to give us the kingdom: But we are not yet made complete conquerors, and no true believer will abuse these truths to indulge sloth, or vain confidence. Hope in God is the best principle of true courage, for what need those fear who have God on their side? All our victories are from him, and while those who willingly submit to our anointed King shall share his glories, all his foes shall be put under his feet. — MHCC

Psa 60:6-12 — David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (Psa_60:6): “God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Psa_89:35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise,” Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.

I. David here rejoices; and it is in prospect of two things: -

1. The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, Psa_60:7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. “God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine.” All is yours, for you are Christ's, 1Co_3:22, 1Co_3:23.

2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, Psa_60:8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2Sa_8:2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Rth_4:7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now,

(1.) David is here enquiring for help to carry on the ark: “Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?” Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection.

(2.) He is expecting it from God only: “Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?” He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: “Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?” The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.

II. He prays in hope. His prayer is, Give us help from trouble, Psa_60:11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quaerimus pacem - Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it: -

1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do.

2. A confidence in God, and in his power and promise (Psa_60:12): “Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it.” Note,

(1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us.

(2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side?

(3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution.

(4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast. — Henry

[daniel1212av]

(Psa 61)  "To the chief Musician upon Neginah, A Psalm of David. Hear my cry, O God; attend unto my prayer. {2} From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I. {3} For thou hast been a shelter for me, and a strong tower from the enemy. {4} I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.

{5} For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name. {6} Thou wilt prolong the king's life: and his years as many generations. {7} He shall abide before God for ever: O prepare mercy and truth, which may preserve him. {8} So will I sing praise unto thy name for ever, that I may daily perform my vows."

[daniel1212av]

Psalms 61 - The psalmist’s prayer for those who mere banished from their own land, and from the ordinances of God, Psa_61:1, Psa_61:2. He praises God for his past mercies, Psa_61:3; purposes to devote himself entirely to his service, Psa_61:4, Psa_61:5. He prays for the king, Psa_61:6, Psa_61:7; and promises to perform his vow to the Lord daily, Psa_61:8.

The title, To the chief Musician upon Neginath, נגינת. The verb נגן  nagan signifies to strike or play on a musical instrument, especially one of the stringed kind;  — Clarke (abridged) 


Psalms 61 - Title. - To the Chief Musician upon Neginah, a Psalm of David. - The original indicates that both the hymns and the musical instrument were David's. He wrote the verses, and himself sang them to the stringed instrument whose sound he loved so well. We have left the Psalms entitled Michtam, but we shall still find much precious meaning though the golden name be wanting. We have met with the title of this Psalm before, in Psa_5:1-12, Psa_6:1-10, Psa_54:1-7, and 55, but with this difference, that in the present case the word is in the singular number: the Psalm itself is very personal, and well adapted for the private devotion of a single individual.

Subject and Division. - This Psalm is a pearl. It is little, but precious. To many a mourner it has furnished utterance when the mind could not have devised speech for itself. It was evidently composed by David after he had come to the throne - see Psa_61:6. The Psa_61:2 leads us to believe that it was written during the Psalmist's enforced exile from the tabernacle, which was the visible abode of God: so, the period of Absalom's rebellion has been most suitably suggested as the date of its authorship, and Delitzsch is correct in entitling it, “Prayer and thanksgiving of an expelled King on his way back to his throne.”

We might divide the verses according to the sense, but it is preferable to follow the author's own arrangement, and make a break at each Selah.   — Psalms   

Psalms 61 - David, in this psalm, as in many others, begins with a sad heart, but concludes with an air of pleasantness - begins with prayers and tears, but ends with songs of praise. Thus the soul, by being lifted up to God, returns to the enjoyment of itself. It should seem David was driven out and banished when he penned this psalm, wether by Saul or Absalom is uncertain: some think by Absalom, because he calls himself “the king” (Psa_61:6), but that refers to the King Messiah. David, in this psalm, resolves to persevere in his duty, encouraged thereto both by his experience an by his expectations. 

I. He will call upon God because God had protected him (Psa_61:1-3). 

II. He will call upon God because God had provided well for him (Psa_61:4, Psa_61:5). 

III. He will praise God because he had an assurance of the continuance of God's favour to him (Psa_61:6-8 ). So that, in singing this psalm, we may find that which is very expressive both of our faith and of our hope, of our prayers and of our praises; and some passages in this psalm are very peculiar.

To the chief musician upon Neginah. A psalm of David. — Henry

[daniel1212av]

Psa 61:1-4 — David begins with prayers and tears, but ends with praise. Thus the soul, being lifted up to God, returns to the enjoyment of itself. Wherever we are, we have liberty to draw near to God, and may find a way open to the throne of grace. And that which separates us from other comforts, should drive us nearer to God, the fountain of all comfort. Though the heart is overwhelmed, yet it may be lifted up to God in prayer. Nay, I will cry unto thee, for by that means it will be supported and relieved. Weeping must quicken praying, and not deaden it. God's power and promise are a rock that is higher than we are. This rock is Christ. On the Divine mercy, as on a rock, David desired to rest his soul; but he was like a ship-wrecked sailor, exposed to the billows at the bottom of a rock too high for him to climb without help. David found that he could not be fixed on the Rock of salvation, unless the Lord placed him upon it. As there is safety in Him, and none in ourselves, let us pray to be led to and fixed upon Christ our Rock. The service of God shall be his constant work and business: all must make it so who expect to find God their shelter and strong tower. The grace of God shall be his constant comfort. — MHCC

Psa 61:1-4 — In these verses we may observe,

I. David's close adherence and application to God by prayer in the day of his distress and trouble: “Whatever comes, I will cry unto thee (Psa_61:2), - not cry unto other gods, but to thee only, - not fall out with thee because thou afflictest me, but still look unto thee, and wait upon thee, - not speak to thee in a cold and careless manner, but cry to thee with the greatest importunity and fervency of spirit, as one that will not let thee go except thou bless me.” This he will do,

1. Notwithstanding his distance from the sanctuary, the house of prayer, where he used to attend as in the court of requests: “From the end of the earth, or of the land, from the most remote and obscure corner of the country, will I cry unto thee.” Note, Wherever we are we may have liberty of access to God, and may find a way open to the throne of grace. Undique ad coelos tantundem est viae - Heaven is equally accessible from all places. “Nay, because I am here in the end of the earth, in sorrow and solitude, therefore I will cry unto thee.” Note, That which separates us from our other comforts should drive us so much the nearer to God, the fountain of all comfort.

2. Notwithstanding the dejection and despondency of his spirit: “Though my heart is overwhelmed, it is not so sunk, so burdened, but that it may be lifted up to God in prayer; if it is not capable of being thus raised, it is certainly too much cast down. Nay, because my heart is ready to be overwhelmed, therefore I will cry unto thee, for by that means it will be supported and relived.” Note, Weeping must quicken praying, and not deaden it. Is any afflicted? Let him pray, Jam_5:13; Ps. 102, title.

II. The particular petition he put up to God when his heart was overwhelmed and he was ready to sink: Lead me to the rock that is higher than I; that is,

1. “To the rock which is too high for me to get up to unless thou help me to it. Lord, give me such an assurance and satisfaction of my own safety as I can never attain to but by thy special grace working such a faith in me.”

2. “To the rock on the top of which I shall be set further out of the reach of my troubles, and nearer the serene and quiet region, than I can be by any power or wisdom of my own.” God's power and promise are a rock that is higher than we. This rock is Christ; those are safe that are in him. We cannot get upon this rock unless God by his power lead us. I will put thee in the cleft of the rock, Exo_33:22. We should therefore by faith and prayer put ourselves under the divine management, that we may be taken under the divine protection.

III. His desire and expectation of an answer of peace. He begs in faith (Psa_61:1): “Hear my cry, O God! attend unto my prayer; that is, let me have the present comfort of knowing that I am heard (Psa_20:6), and in due time let me have that which I pray for.”

IV. The ground of this expectation, and the plea he uses to enforce his petition (Psa_61:3): “Thou hast been a shelter for me; I have found in thee a rock higher than I: therefore I trust thou wilt still lead me to that rock.” Note, Past experiences of the benefit of trusting in God, as they should engage us still to keep close to him, so they should encourage us to hope that it will not be in vain. “Thou hast been my strong tower from the enemy, and thou art as strong a ever, and thy name is as much a refuge to the righteous as ever it was.” Pro_18:10.

V. His resolution to continue in the way of duty to God and dependence on him, Psa_61:4.

1. The service of God shall be his constant work and business. All those must make it so who expect to find God their shelter and strong tower: none but his menial servants have the benefit of his protection. I will abide in thy tabernacle for ever. David was now banished from the tabernacle, which was his greatest grievance, but he is assured that God by his providence would bring him back to his tabernacle, because he had by his grace wrought in him such a kindness for the tabernacle as that he was resolved to make it his perpetual residence, Psa_27:4. He speaks of abiding in it for ever because that tabernacle was a type and figure of heaven, Heb_9:8, Heb_9:9, Heb_9:24. Those that dwell in God's tabernacle, as it is a house of duty, during their short ever on earth, shall dwell in that tabernacle which is the house of glory during an endless ever.

2. The grace of God and the covenant of grace shall be his constant comfort: I will make my refuge in the covert of his wings, as the chickens seek both warmth and safety under the wings of the hen. Those that have found God a shelter to them ought still to have recourse to him in all their straits. This advantage those have that abide in God's tabernacle, that in the time of trouble he shall there hide them. — Henry