Psalm 59:11 Kommentar

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.

INTRODUCTION TO PSALM 59 To the chief Musician, Altaschith, Michtam of David; when Saul sent, and they watched the house to kill him. The history of Saul's sending messengers to watch the house of David, and to kill him when he rose in the morning, is in Sa1 19:11; which was the occasion of his writing this psalm; though the title of the Syriac version of it is, "David said or composed this, when he heard that the priests were slain by Saul:'' and in the same is added, "but unto us it declares the conversion of the Gentiles to the faith, and the rejection of the Jews.'' And which perhaps is designed in Psa 59:5; and some interpreters are of opinion that the whole psalm is to be understood of Christ, of whom David was a type, especially in his sufferings; and there are some things in it which better agree with him than with David, as particularly his being without sin, Psa 59:3.

Slay thou not,.... Though they deserved to be slain, and the Lord seemed as if he was about to slay them, who was able to do it; he seemed to be whetting his glittering sword, and his hand to take hold of vengeance ready to execute it; wherefore intercession is made to spare them, which agrees with Christ's petition on the cross, Luk 23:34. The Targum adds, "immediately": slay them not directly, and at once; give them space for repentance; and so the Jews had: for it was forty years after the death of Christ before their destruction was: or the meaning may be, slay them not utterly; destroy them not totally: and so it was; for though multitudes were slain during the siege of Jerusalem, and at the taking of it, yet they were not all slain: there were many carried captive, and sent into different parts of the world, whose posterity continue to this day. The reason of this petition is, lest my people forget: the Syriac version renders it, "lest they should forget my people"; or my people should be forgotten. David's people, the Jews by birth and religion, though not as yet his subjects, unless in designation and appointment, and Christ's people according to the flesh: now if these had all been slain at once, they had been forgotten, like dead men out of mind: or Christ's special and peculiar people; his chosen, redeemed, and called ones, who truly believe in him, and are real Christians; and then the sense is, if full vengeance had been taken of the Jews at once, and they had been cut off root and branch, so that none of them remained, Christ's people would have forgot them, and the vengeance inflicted on them for their rejection of the Messiah; but now they are a continued and lasting instance of God's wrath and displeasure on that account, and they and their case cannot be forgotten. The Arabic version renders it, "lest my people forget the law"; its precepts and sanction, its rewards and punishments; scatter them by thy power; or let them wander up and down like fugitives and vagabonds in the earth, as Cain did, and as the Jews now do, being dispersed in the several parts of the world; and which was done by the power of God, or through the kingdom of God coming with power upon that people, Mar 9:1; or "by thine army" (x); the Roman army, which was the Lord's, being permitted by him to come against them, and being made use of as an instrument to destroy and scatter them, Mat 22:7; and bring them down; from their excellency, greatness, riches, and honour, into a low, base, mean, and poor estate and condition, in which the Jews now are; O Lord, our shield; the protector and defender of his people, while he is the destroyer and scatterer of their enemies. (x) "exercitu tuo", Michaelis, Vatablus.

So likewise that conditional threat of the sword, “If you refuse and do not listen to me, the sword shall devour you,” has proved that the sword was Christ, for rebellion against whom they have perished. In the fifty-ninth psalm he demands of the Father their dispersion: “Scatter them in your power.” By Isaiah he also says, as he finishes a prophecy of their consumption by fire: “Because of me this has happened to you; you shall lie down in sorrow.” But all this would be meaningless enough, if they suffered this retribution not on account of him who had in prophecy assigned their suffering to his own cause but for the sake of the Christ of the other god. Well, then, although you affirm that it is the Christ of the other god who was driven to the cross by the powers and authorities of the Creator, as it were by hostile beings, still I have to say, see how manifestly he was defended by the Creator: there were given to him both “the wicked for his burial,” even those who had strenuously maintained that his corpse had been stolen, “and the rich for his death,” even those who had redeemed him from the treachery of Judas, as well as from the lying report of the soldiers that his body had been taken away.

For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off. And therefore have they no longer king or high priest or prophet, nor even scribes and Pharisees and Sadducees among them. He does not, however, say that they are to be cut off; wherefore their race still subsists, and the succession of their children is continued. For they have not been cut off nor consumed from among men-but they are and exist still-yet only as those who have been rejected and cast down from the honour of which of old they were deemed worthy by God. But again, "Scatter them," he says. "by Thy power; "which word has also come to pass. For they are scattered throughout the whole earth, in servitude everywhere, and engaging in the lowest and most servile occupations, and doing any unseemly work for hunger's sake. For if they were destroyed from among men, and remained nowhere among the living, they could not see my people, he means, nor know my Church in its prosperity. Therefore "scatter" them everywhere on earth, where my Church is to be established, in order that when they see the Church rounded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf.

"Scatter them abroad in Your virtue" [Psalm 59:11]. Now this thing has been done: throughout all nations there have been scattered abroad the Jews, witnesses of their own iniquity and our truth. They have themselves writings, out of which has been prophesied Christ, and we hold Christ. And if sometime perchance any heathen man shall have doubted, when we have told him the prophecies of Christ, at the clearness whereof he is amazed, and wondering has supposed that they were written by ourselves, then out of the copies of the Jews we prove, how this thing so long time before had been foretold. See after what sort by means of our enemies we confound other enemies. "Scatter them abroad in Your virtue:" take away from them "virtue," take away from them their strength. "And bring them down, my protector, O Lord."

See on Psa 57:1, title, and for history, Sa1 19:11, &c. The scope is very similar to that of the fifty-seventh: prayer in view of malicious and violent foes, and joy in prospect of relief. (Psa. 59:1-17) defend me--(Compare Margin). rise up . . . me--(Compare Psa 17:7).

Slay them not--at once (Jdg 2:21-23); but perpetuate their punishment (Gen 4:12; Num 32:13), by scattering or making them wander, and humble them.