Psalms 89
KingCommentsPsalms 89:1
Prayer for Grace
For “for the choir director” (Psalms 57:1a) see Psalms 4:1.
The phrase “[set to] Al-tashheth”, literally “Do not destroy”, has the form of a prayer (cf. Deuteronomy 9:26) and seems to be a musical term. This term appears in three more psalms (Psalms 58:1; Psalms 59:1; Psalms 75:1). It links Psalms 57, 58 and 59 together. These three psalms prophetically deal with the time of the great tribulation being wrought by the antichrist. The tribulation is so severe that no man would be saved if those days had not been cut short for the sake of the elect (Matthew 24:22). Psalms 75 has this same expression in the heading. There we see God’s response to the problems in these three psalms.
For “a Mikhtam of David” see at Psalms 56:1.
Also in this psalm, the heading gives the reason for its writing. David writes this psalm “when he fled from Saul in the cave” (cf. Psalms 142:1). Because it does not speak of ‘a cave’ but of “the cave”, it is plausible that “the cave of Adullam” is meant. That is where David fled from Saul and where others joined him (1 Samuel 22:1-2).
In this psalm we look at a dark night in David’s life. In Psalms 57:4 we see David lying down to sleep, and in Psalms 57:8 we see David waking up in the early morning.
David makes no claim to deliverance, but makes a penetrating appeal to the grace of God (Psalms 57:1b). Twice he asks God “be gracious to me”, exclaiming “O God” in between. This illustrates how great the need is. Also, the appeal to grace shows that David realizes that he has no right to claim help. If God helps, it is by grace alone.
In Psalms 56, David begins by asking once “be gracious to me, O God”. Here, in Psalms 57, he places additional emphasis on this request by uttering this question twice. In Psalms 56, the danger comes primarily from the foreign enemy, the Philistines. In Psalms 57, the danger comes from his own people led by King Saul.
As he sits in the darkness of the cave, he expresses that his soul has taken refuge in God. Just as he asks God twice to be gracious to him, so he speaks twice about taking refuge in God. The first time it is an act in the present, he takes refuge in God at this time. The second time it is future tense, “I will take refuge”, indicating that he takes refuge continuously, until the danger has passed.
After all, he cannot take refuge in anyone else. Not the cave is his refuge, but God (cf. Isaiah 25:4). He has taken refuge “under the shadow” of God’s “wings”. Wings symbolize security and warmth (cf. Rth 2:12; Psalms 36:7; Psalms 61:4; Psalms 63:7; Psalms 91:4; Matthew 23:37). In that security David wants to remain “until destruction passes by”. In doing so, he expresses his trust in God that He will bring an end to his threatening situation.
From that safe place David cries “to God Most High” (Psalms 57:2). Whatever happens, happens under His watch, it is under His authority and control. This crying to God, as well as his taking refuge in God, is an expression of his trust in God. God is infinitely superior to all enemies and their plans to harm him.
That God, so David says, will “accomplish [all things] for me”. By this he is saying that nothing or no one can prevent God from accomplishing His purpose with the lives of His own (cf. Philippians 1:6; Rth 3:18). The same applies to the whole world event. Everything that God has planned, He will finish (Revelation 21:5-6).
Therefore, David knows, God will “send from heaven and save” him (Psalms 57:3). This is the confidence that the remnant will also express when they are in the great tribulation. God will deliver them by sending them the Messiah from heaven. At His coming, He will put the enemies to shame by destroying them. For the believer, His coming means that God is sending in Him “His lovingkindness and His truth”.
God uses the very presence of His people’s enemies to show His lovingkindness and His truth. “His lovingkindness” is the basis of His action. He acts in accordance with the promises and blessings of the covenant. He shows this in the redemption of His own. His faithfulness He shows in the fulfillment of His promises.
Psalms 89:2
The Complaint
David compares his opponents to tearing lions (Psalms 57:4; cf. Psalms 10:9). He is in the midst of them; he is surrounded by them. They are people “who breathe forth fire”. Their hatred glows like a fire within them and they want to scorch him. Their words come from the fire of hell (James 3:6). He lies between them, unable to change anything about his position. At the same time, “I must lie” indicates a certain rest. He can lie down and sleep (cf. Psalms 3:5-6).
The “sons of men” who are around him have teeth like “spears and arrows”. They want to devour him with their words (Psalms 52:4). Their tongue he compares to “a sharp sword” (cf. Psalms 52:2). They express the murderousness and hatred that fills them in words that have a deadly effect. They completely tear David down by spreading the worst slander about him (1 Samuel 24:10; 1 Samuel 26:19).
In the face of such threatening circumstances, David asks God to exalt Himself above the heavens, the firmament, and make His glory visible above all the earth (Psalms 57:5). In doing so, he asks that God execute judgment on iniquity. It can no longer go on like this. David is concerned with God’s glory. That has to become visible whereas now there is nothing to see of it.
It is necessary for God to exalt Himself and show Himself, because his enemies are in control. They have “prepared a net” for his steps to catch him (Psalms 57:6). That net, which is camouflaged with twigs and leaves, lies over “a pit” which they have dug for him to catch him in it as a wild animal is caught (cf. Psalms 35:7).
They want to trap him. His soul is bowed down by them, so much so that he is cornered by his many adversaries. But in faith David sees that their ambushes will fail and that his enemies will suffer the fate they had in mind for him (cf. Psalms 7:15; Esther 9:25; Daniel 6:25).
Psalms 89:3
The Complaint
David compares his opponents to tearing lions (Psalms 57:4; cf. Psalms 10:9). He is in the midst of them; he is surrounded by them. They are people “who breathe forth fire”. Their hatred glows like a fire within them and they want to scorch him. Their words come from the fire of hell (James 3:6). He lies between them, unable to change anything about his position. At the same time, “I must lie” indicates a certain rest. He can lie down and sleep (cf. Psalms 3:5-6).
The “sons of men” who are around him have teeth like “spears and arrows”. They want to devour him with their words (Psalms 52:4). Their tongue he compares to “a sharp sword” (cf. Psalms 52:2). They express the murderousness and hatred that fills them in words that have a deadly effect. They completely tear David down by spreading the worst slander about him (1 Samuel 24:10; 1 Samuel 26:19).
In the face of such threatening circumstances, David asks God to exalt Himself above the heavens, the firmament, and make His glory visible above all the earth (Psalms 57:5). In doing so, he asks that God execute judgment on iniquity. It can no longer go on like this. David is concerned with God’s glory. That has to become visible whereas now there is nothing to see of it.
It is necessary for God to exalt Himself and show Himself, because his enemies are in control. They have “prepared a net” for his steps to catch him (Psalms 57:6). That net, which is camouflaged with twigs and leaves, lies over “a pit” which they have dug for him to catch him in it as a wild animal is caught (cf. Psalms 35:7).
They want to trap him. His soul is bowed down by them, so much so that he is cornered by his many adversaries. But in faith David sees that their ambushes will fail and that his enemies will suffer the fate they had in mind for him (cf. Psalms 7:15; Esther 9:25; Daniel 6:25).
Psalms 89:4
The Complaint
David compares his opponents to tearing lions (Psalms 57:4; cf. Psalms 10:9). He is in the midst of them; he is surrounded by them. They are people “who breathe forth fire”. Their hatred glows like a fire within them and they want to scorch him. Their words come from the fire of hell (James 3:6). He lies between them, unable to change anything about his position. At the same time, “I must lie” indicates a certain rest. He can lie down and sleep (cf. Psalms 3:5-6).
The “sons of men” who are around him have teeth like “spears and arrows”. They want to devour him with their words (Psalms 52:4). Their tongue he compares to “a sharp sword” (cf. Psalms 52:2). They express the murderousness and hatred that fills them in words that have a deadly effect. They completely tear David down by spreading the worst slander about him (1 Samuel 24:10; 1 Samuel 26:19).
In the face of such threatening circumstances, David asks God to exalt Himself above the heavens, the firmament, and make His glory visible above all the earth (Psalms 57:5). In doing so, he asks that God execute judgment on iniquity. It can no longer go on like this. David is concerned with God’s glory. That has to become visible whereas now there is nothing to see of it.
It is necessary for God to exalt Himself and show Himself, because his enemies are in control. They have “prepared a net” for his steps to catch him (Psalms 57:6). That net, which is camouflaged with twigs and leaves, lies over “a pit” which they have dug for him to catch him in it as a wild animal is caught (cf. Psalms 35:7).
They want to trap him. His soul is bowed down by them, so much so that he is cornered by his many adversaries. But in faith David sees that their ambushes will fail and that his enemies will suffer the fate they had in mind for him (cf. Psalms 7:15; Esther 9:25; Daniel 6:25).
Psalms 89:5
The Glory of God
In the evening (Psalms 57:1b-4) David prayed for deliverance. In the morning (Psalms 57:7-11) he praises God for the assurance of salvation (cf. Psalms 108:1-5). In his trust in God’s salvation, he intends in his heart to sing praises to God (Psalms 57:7). His heart is “steadfast”, prepared or at rest, he says twice. It is, as it were, the echo of the prayer he twice utters to God to be gracious to him (Psalms 57:1b). There is no longer any fear in his heart, but a firm conviction of God’s lovingkindness and faithfulness.
The fact that he says twice that his heart is steadfast is not a meaningless repetition. It is a testimony to a rising enthusiasm. This is also echoed in “I will sing, yes, I will sing praises”. Here again we hear a repetition, this time of singing, with the second time given to singing a further clarification.
David says to his “glory” that it must awaken (Psalms 57:8). He also tells his “harp and lyre” to awake. Musical instruments are part of a celebration. His “glory” is paralleled by “harp and lyre” in connection with the giving thanks to the Lord. It is his “glory” that God’s greatness is manifested in his life through God’s salvation and by his praise.
When his glory and his musical instruments are awakened, he can “awaken the dawn”. The metaphor is that a night of suffering, is followed by a joyful shout of salvation in the morning (cf. Psalms 30:5). He sees himself set at the beginning of a new day or a new period. It is still dark. Everything is still asleep. But it will not be long before the dawn breaks. With his singing accompanied by musical instruments he wants to speed up the dawn, he wants to awaken the dawn.
The dawning of the new day not only promises blessing for his own life. The dawning of the day – and this prophetically means the realm of peace – will be noticed among the peoples, that is his own people, and among the peoples, that is the nations (Psalms 57:9). This happens through the giving thanks to the Lord, Adonai, a thanksgiving he will make heard “among the peoples”. The same is true of the praises he will sing to God’s glory. He will do so “among the nations”.
The occasion, which is represented by the word “for”, is the lovingkindness and truth of God (Psalms 57:10). In Psalms 57:3, David has asked that God send His salvation trusting that God will send His lovingkindness and His faithfulness. Here he testifies among the nations that all of creation is full of God’s lovingkindness and faithfulness. It is an abundant reason to glorify God.
He calls God’s lovingkindness “great”. He connects that great lovingkindness with heaven and says it reaches up to there. Heaven is the place from which all blessing comes (Psalms 57:3). God’s faithfulness or truth he connects with the clouds and says that His faithfulness or truth reaches up to there. By the clouds we can think of His government moving above and over the earth, untouchable by men. Both of these features of God are above the earth, but are known and enjoyed on earth (Psalms 36:5).
David concludes his psalm by again asking God to exalt Himself above the heavens (Psalms 57:11). Yet there is a different sound connected to it than in Psalms 57:5. There the question is asked against the background of the enemies surrounding him. If God exalts Himself and brings them down, His glory will be seen over all the earth. At this point, salvation is a fact for faith. Therefore, God can show His glory “above all the earth” and it can be enjoyed everywhere.
May our desire be that our tribulations or trials will lead to the glorification of God in our whole live.
Psalms 89:6
The Glory of God
In the evening (Psalms 57:1b-4) David prayed for deliverance. In the morning (Psalms 57:7-11) he praises God for the assurance of salvation (cf. Psalms 108:1-5). In his trust in God’s salvation, he intends in his heart to sing praises to God (Psalms 57:7). His heart is “steadfast”, prepared or at rest, he says twice. It is, as it were, the echo of the prayer he twice utters to God to be gracious to him (Psalms 57:1b). There is no longer any fear in his heart, but a firm conviction of God’s lovingkindness and faithfulness.
The fact that he says twice that his heart is steadfast is not a meaningless repetition. It is a testimony to a rising enthusiasm. This is also echoed in “I will sing, yes, I will sing praises”. Here again we hear a repetition, this time of singing, with the second time given to singing a further clarification.
David says to his “glory” that it must awaken (Psalms 57:8). He also tells his “harp and lyre” to awake. Musical instruments are part of a celebration. His “glory” is paralleled by “harp and lyre” in connection with the giving thanks to the Lord. It is his “glory” that God’s greatness is manifested in his life through God’s salvation and by his praise.
When his glory and his musical instruments are awakened, he can “awaken the dawn”. The metaphor is that a night of suffering, is followed by a joyful shout of salvation in the morning (cf. Psalms 30:5). He sees himself set at the beginning of a new day or a new period. It is still dark. Everything is still asleep. But it will not be long before the dawn breaks. With his singing accompanied by musical instruments he wants to speed up the dawn, he wants to awaken the dawn.
The dawning of the new day not only promises blessing for his own life. The dawning of the day – and this prophetically means the realm of peace – will be noticed among the peoples, that is his own people, and among the peoples, that is the nations (Psalms 57:9). This happens through the giving thanks to the Lord, Adonai, a thanksgiving he will make heard “among the peoples”. The same is true of the praises he will sing to God’s glory. He will do so “among the nations”.
The occasion, which is represented by the word “for”, is the lovingkindness and truth of God (Psalms 57:10). In Psalms 57:3, David has asked that God send His salvation trusting that God will send His lovingkindness and His faithfulness. Here he testifies among the nations that all of creation is full of God’s lovingkindness and faithfulness. It is an abundant reason to glorify God.
He calls God’s lovingkindness “great”. He connects that great lovingkindness with heaven and says it reaches up to there. Heaven is the place from which all blessing comes (Psalms 57:3). God’s faithfulness or truth he connects with the clouds and says that His faithfulness or truth reaches up to there. By the clouds we can think of His government moving above and over the earth, untouchable by men. Both of these features of God are above the earth, but are known and enjoyed on earth (Psalms 36:5).
David concludes his psalm by again asking God to exalt Himself above the heavens (Psalms 57:11). Yet there is a different sound connected to it than in Psalms 57:5. There the question is asked against the background of the enemies surrounding him. If God exalts Himself and brings them down, His glory will be seen over all the earth. At this point, salvation is a fact for faith. Therefore, God can show His glory “above all the earth” and it can be enjoyed everywhere.
May our desire be that our tribulations or trials will lead to the glorification of God in our whole live.
Psalms 89:7
The Glory of God
In the evening (Psalms 57:1b-4) David prayed for deliverance. In the morning (Psalms 57:7-11) he praises God for the assurance of salvation (cf. Psalms 108:1-5). In his trust in God’s salvation, he intends in his heart to sing praises to God (Psalms 57:7). His heart is “steadfast”, prepared or at rest, he says twice. It is, as it were, the echo of the prayer he twice utters to God to be gracious to him (Psalms 57:1b). There is no longer any fear in his heart, but a firm conviction of God’s lovingkindness and faithfulness.
The fact that he says twice that his heart is steadfast is not a meaningless repetition. It is a testimony to a rising enthusiasm. This is also echoed in “I will sing, yes, I will sing praises”. Here again we hear a repetition, this time of singing, with the second time given to singing a further clarification.
David says to his “glory” that it must awaken (Psalms 57:8). He also tells his “harp and lyre” to awake. Musical instruments are part of a celebration. His “glory” is paralleled by “harp and lyre” in connection with the giving thanks to the Lord. It is his “glory” that God’s greatness is manifested in his life through God’s salvation and by his praise.
When his glory and his musical instruments are awakened, he can “awaken the dawn”. The metaphor is that a night of suffering, is followed by a joyful shout of salvation in the morning (cf. Psalms 30:5). He sees himself set at the beginning of a new day or a new period. It is still dark. Everything is still asleep. But it will not be long before the dawn breaks. With his singing accompanied by musical instruments he wants to speed up the dawn, he wants to awaken the dawn.
The dawning of the new day not only promises blessing for his own life. The dawning of the day – and this prophetically means the realm of peace – will be noticed among the peoples, that is his own people, and among the peoples, that is the nations (Psalms 57:9). This happens through the giving thanks to the Lord, Adonai, a thanksgiving he will make heard “among the peoples”. The same is true of the praises he will sing to God’s glory. He will do so “among the nations”.
The occasion, which is represented by the word “for”, is the lovingkindness and truth of God (Psalms 57:10). In Psalms 57:3, David has asked that God send His salvation trusting that God will send His lovingkindness and His faithfulness. Here he testifies among the nations that all of creation is full of God’s lovingkindness and faithfulness. It is an abundant reason to glorify God.
He calls God’s lovingkindness “great”. He connects that great lovingkindness with heaven and says it reaches up to there. Heaven is the place from which all blessing comes (Psalms 57:3). God’s faithfulness or truth he connects with the clouds and says that His faithfulness or truth reaches up to there. By the clouds we can think of His government moving above and over the earth, untouchable by men. Both of these features of God are above the earth, but are known and enjoyed on earth (Psalms 36:5).
David concludes his psalm by again asking God to exalt Himself above the heavens (Psalms 57:11). Yet there is a different sound connected to it than in Psalms 57:5. There the question is asked against the background of the enemies surrounding him. If God exalts Himself and brings them down, His glory will be seen over all the earth. At this point, salvation is a fact for faith. Therefore, God can show His glory “above all the earth” and it can be enjoyed everywhere.
May our desire be that our tribulations or trials will lead to the glorification of God in our whole live.
Psalms 89:8
The Glory of God
In the evening (Psalms 57:1b-4) David prayed for deliverance. In the morning (Psalms 57:7-11) he praises God for the assurance of salvation (cf. Psalms 108:1-5). In his trust in God’s salvation, he intends in his heart to sing praises to God (Psalms 57:7). His heart is “steadfast”, prepared or at rest, he says twice. It is, as it were, the echo of the prayer he twice utters to God to be gracious to him (Psalms 57:1b). There is no longer any fear in his heart, but a firm conviction of God’s lovingkindness and faithfulness.
The fact that he says twice that his heart is steadfast is not a meaningless repetition. It is a testimony to a rising enthusiasm. This is also echoed in “I will sing, yes, I will sing praises”. Here again we hear a repetition, this time of singing, with the second time given to singing a further clarification.
David says to his “glory” that it must awaken (Psalms 57:8). He also tells his “harp and lyre” to awake. Musical instruments are part of a celebration. His “glory” is paralleled by “harp and lyre” in connection with the giving thanks to the Lord. It is his “glory” that God’s greatness is manifested in his life through God’s salvation and by his praise.
When his glory and his musical instruments are awakened, he can “awaken the dawn”. The metaphor is that a night of suffering, is followed by a joyful shout of salvation in the morning (cf. Psalms 30:5). He sees himself set at the beginning of a new day or a new period. It is still dark. Everything is still asleep. But it will not be long before the dawn breaks. With his singing accompanied by musical instruments he wants to speed up the dawn, he wants to awaken the dawn.
The dawning of the new day not only promises blessing for his own life. The dawning of the day – and this prophetically means the realm of peace – will be noticed among the peoples, that is his own people, and among the peoples, that is the nations (Psalms 57:9). This happens through the giving thanks to the Lord, Adonai, a thanksgiving he will make heard “among the peoples”. The same is true of the praises he will sing to God’s glory. He will do so “among the nations”.
The occasion, which is represented by the word “for”, is the lovingkindness and truth of God (Psalms 57:10). In Psalms 57:3, David has asked that God send His salvation trusting that God will send His lovingkindness and His faithfulness. Here he testifies among the nations that all of creation is full of God’s lovingkindness and faithfulness. It is an abundant reason to glorify God.
He calls God’s lovingkindness “great”. He connects that great lovingkindness with heaven and says it reaches up to there. Heaven is the place from which all blessing comes (Psalms 57:3). God’s faithfulness or truth he connects with the clouds and says that His faithfulness or truth reaches up to there. By the clouds we can think of His government moving above and over the earth, untouchable by men. Both of these features of God are above the earth, but are known and enjoyed on earth (Psalms 36:5).
David concludes his psalm by again asking God to exalt Himself above the heavens (Psalms 57:11). Yet there is a different sound connected to it than in Psalms 57:5. There the question is asked against the background of the enemies surrounding him. If God exalts Himself and brings them down, His glory will be seen over all the earth. At this point, salvation is a fact for faith. Therefore, God can show His glory “above all the earth” and it can be enjoyed everywhere.
May our desire be that our tribulations or trials will lead to the glorification of God in our whole live.
Psalms 89:9
The Glory of God
In the evening (Psalms 57:1b-4) David prayed for deliverance. In the morning (Psalms 57:7-11) he praises God for the assurance of salvation (cf. Psalms 108:1-5). In his trust in God’s salvation, he intends in his heart to sing praises to God (Psalms 57:7). His heart is “steadfast”, prepared or at rest, he says twice. It is, as it were, the echo of the prayer he twice utters to God to be gracious to him (Psalms 57:1b). There is no longer any fear in his heart, but a firm conviction of God’s lovingkindness and faithfulness.
The fact that he says twice that his heart is steadfast is not a meaningless repetition. It is a testimony to a rising enthusiasm. This is also echoed in “I will sing, yes, I will sing praises”. Here again we hear a repetition, this time of singing, with the second time given to singing a further clarification.
David says to his “glory” that it must awaken (Psalms 57:8). He also tells his “harp and lyre” to awake. Musical instruments are part of a celebration. His “glory” is paralleled by “harp and lyre” in connection with the giving thanks to the Lord. It is his “glory” that God’s greatness is manifested in his life through God’s salvation and by his praise.
When his glory and his musical instruments are awakened, he can “awaken the dawn”. The metaphor is that a night of suffering, is followed by a joyful shout of salvation in the morning (cf. Psalms 30:5). He sees himself set at the beginning of a new day or a new period. It is still dark. Everything is still asleep. But it will not be long before the dawn breaks. With his singing accompanied by musical instruments he wants to speed up the dawn, he wants to awaken the dawn.
The dawning of the new day not only promises blessing for his own life. The dawning of the day – and this prophetically means the realm of peace – will be noticed among the peoples, that is his own people, and among the peoples, that is the nations (Psalms 57:9). This happens through the giving thanks to the Lord, Adonai, a thanksgiving he will make heard “among the peoples”. The same is true of the praises he will sing to God’s glory. He will do so “among the nations”.
The occasion, which is represented by the word “for”, is the lovingkindness and truth of God (Psalms 57:10). In Psalms 57:3, David has asked that God send His salvation trusting that God will send His lovingkindness and His faithfulness. Here he testifies among the nations that all of creation is full of God’s lovingkindness and faithfulness. It is an abundant reason to glorify God.
He calls God’s lovingkindness “great”. He connects that great lovingkindness with heaven and says it reaches up to there. Heaven is the place from which all blessing comes (Psalms 57:3). God’s faithfulness or truth he connects with the clouds and says that His faithfulness or truth reaches up to there. By the clouds we can think of His government moving above and over the earth, untouchable by men. Both of these features of God are above the earth, but are known and enjoyed on earth (Psalms 36:5).
David concludes his psalm by again asking God to exalt Himself above the heavens (Psalms 57:11). Yet there is a different sound connected to it than in Psalms 57:5. There the question is asked against the background of the enemies surrounding him. If God exalts Himself and brings them down, His glory will be seen over all the earth. At this point, salvation is a fact for faith. Therefore, God can show His glory “above all the earth” and it can be enjoyed everywhere.
May our desire be that our tribulations or trials will lead to the glorification of God in our whole live.
Psalms 89:11
Unrighteous Judges
The words of this heading we also find in the heading of three other psalms (Psalms 58:1a; Psalms 57:1; Psalms 59:1; Psalms 75:1).
For “for the choir director” (Psalms 58:1a) see at Psalms 4:1.
For “[set to] Al-tashheth” or “Do not destroy” see at Psalms 57:1a.
For “a Mikhtam of David” see at Psalms 56:1.
David calls the unjust judges to account (Psalms 58:1b). He asks the “gods”, with whom judges are meant, so to speak the supreme court, the penetrating question of whether they “indeed speak righteousness”. He also asks a second question: whether they judge uprightly, in accordance with truth and justice.
Here it is about the leaders, the judges of the people. Prophetically, it is the leaders at the time of the great tribulation who submit to the leadership of the antichrist. The Lord Jesus says that in this period lawlessness will increase and the love of the multitude – whereby we must think especially of the apostate mass of Israel led by the antichrist – will grow cold (Matthew 24:12).
Thereby he addresses the college as “sons of men”, literally ‘sons of Adam’. These noble men are in themselves nothing more than ordinary “sons of men”. This is evident from the fact that they judge according to the depraved deliberations and prejudices that characterize the sons of men who live without God.
David himself answers his questions and does so in no unmistakable way (Psalms 58:2). The judges do not render justice or judge fairly. “No”, they abuse their position. They wrong other sons of men in the name of justice in order to benefit themselves. This injustice is in their hearts. This is where it is conceived, and what God sees as committed there.
Their hands, that is, their actions, follow the injustice that is in their hearts. They weigh out the violence with their hands. It is presented in such a way, that the matter on which they have to decide is placed by them on one side of a scale, while on the other side of the scale lies justice. This is how things should be in a fair administration of justice in any case: there should be a balance between the crime and the verdict (cf. Job 31:6; Daniel 5:27).
But these judges – and indeed also judges today – do not apply the law, but violence. Instead of weighing out a just punishment, they weigh out violence. They apply what they consider to be necessary violence in order to profit as much as possible from a trial. This is done by them “on earth”. That is their sphere of activity, just like that of all the sons of men. As judges, they feel exalted above the earth and look down on people with contempt.
The judges are part of a society where the wicked call the shots (Psalms 58:3). The judges partake in this fiercely and even lead the way by their unjust judgments. They “are estranged” from God (cf. Ephesians 4:17-19). The judges are detached from God, the supreme Judge, and act according to their own will and play god.
This behavior did not come about suddenly, but it characterizes them “from the womb”, that is, from the very beginning. This makes clear the character of (original) sin. It is the sinful nature. The power of original sin has been put to an end by God in Christ for everyone who acknowledges that he was brought forth in iniquity and conceived in sin (Psalms 51:5).
They “speak lies”. They can do nothing but tell lies, just like the devil, who is “a liar and the father of lies” (John 8:44). They have no connection to the truth and therefore they wander. This is so “from birth”. They cannot be trusted in anything. Whatever they say or claim or promise, it is all false. The cause is not that they are deceived or have had a wrong upbringing, but the conscious and guilty acting according to what they devise in their depraved hearts from the time they were able to think consciously.
Their speaking is “venom” which is “like the venom of a serpent” (Psalms 58:4). Just as of the serpent the mouth is the most dangerous weapon – a serpent’s bite from a poisonous serpent is deadly because of the poison (cf. Numbers 21:6) – so too of the judges their mouth is the most dangerous. They speak like the serpent, that is the devil, the father of lies. Thus they perform their pernicious and deadly work.
They themselves are “like a deaf cobra, that stops up its ear”. They shut themselves off from everything that points out to them their wrong actions and lying words. They are therefore dangerous and uncorrectable, just like a poisonous serpent that is no longer correctable to the charmer because it stops up its ears. They do not want to hear the truth under any circumstances. That they are true children of their father, the devil, is evident from what comes out of their mouths and for what they stop up their ears.
They do not want to “listen to the voice of charmers” (Psalms 58:5). They shut themselves off from every sound of warning. The person performing the charming may be very skilled, but if there is pertinent unwillingness, he cannot do anything with his charming. We can apply this to the conscience that every person has. When a person wants to do something that is not right, his conscience speaks like a “charmer”. The wicked judge silences his conscience and sears it (1 Timothy 1:19; 1 Timothy 4:2).
Psalms 89:12
Unrighteous Judges
The words of this heading we also find in the heading of three other psalms (Psalms 58:1a; Psalms 57:1; Psalms 59:1; Psalms 75:1).
For “for the choir director” (Psalms 58:1a) see at Psalms 4:1.
For “[set to] Al-tashheth” or “Do not destroy” see at Psalms 57:1a.
For “a Mikhtam of David” see at Psalms 56:1.
David calls the unjust judges to account (Psalms 58:1b). He asks the “gods”, with whom judges are meant, so to speak the supreme court, the penetrating question of whether they “indeed speak righteousness”. He also asks a second question: whether they judge uprightly, in accordance with truth and justice.
Here it is about the leaders, the judges of the people. Prophetically, it is the leaders at the time of the great tribulation who submit to the leadership of the antichrist. The Lord Jesus says that in this period lawlessness will increase and the love of the multitude – whereby we must think especially of the apostate mass of Israel led by the antichrist – will grow cold (Matthew 24:12).
Thereby he addresses the college as “sons of men”, literally ‘sons of Adam’. These noble men are in themselves nothing more than ordinary “sons of men”. This is evident from the fact that they judge according to the depraved deliberations and prejudices that characterize the sons of men who live without God.
David himself answers his questions and does so in no unmistakable way (Psalms 58:2). The judges do not render justice or judge fairly. “No”, they abuse their position. They wrong other sons of men in the name of justice in order to benefit themselves. This injustice is in their hearts. This is where it is conceived, and what God sees as committed there.
Their hands, that is, their actions, follow the injustice that is in their hearts. They weigh out the violence with their hands. It is presented in such a way, that the matter on which they have to decide is placed by them on one side of a scale, while on the other side of the scale lies justice. This is how things should be in a fair administration of justice in any case: there should be a balance between the crime and the verdict (cf. Job 31:6; Daniel 5:27).
But these judges – and indeed also judges today – do not apply the law, but violence. Instead of weighing out a just punishment, they weigh out violence. They apply what they consider to be necessary violence in order to profit as much as possible from a trial. This is done by them “on earth”. That is their sphere of activity, just like that of all the sons of men. As judges, they feel exalted above the earth and look down on people with contempt.
The judges are part of a society where the wicked call the shots (Psalms 58:3). The judges partake in this fiercely and even lead the way by their unjust judgments. They “are estranged” from God (cf. Ephesians 4:17-19). The judges are detached from God, the supreme Judge, and act according to their own will and play god.
This behavior did not come about suddenly, but it characterizes them “from the womb”, that is, from the very beginning. This makes clear the character of (original) sin. It is the sinful nature. The power of original sin has been put to an end by God in Christ for everyone who acknowledges that he was brought forth in iniquity and conceived in sin (Psalms 51:5).
They “speak lies”. They can do nothing but tell lies, just like the devil, who is “a liar and the father of lies” (John 8:44). They have no connection to the truth and therefore they wander. This is so “from birth”. They cannot be trusted in anything. Whatever they say or claim or promise, it is all false. The cause is not that they are deceived or have had a wrong upbringing, but the conscious and guilty acting according to what they devise in their depraved hearts from the time they were able to think consciously.
Their speaking is “venom” which is “like the venom of a serpent” (Psalms 58:4). Just as of the serpent the mouth is the most dangerous weapon – a serpent’s bite from a poisonous serpent is deadly because of the poison (cf. Numbers 21:6) – so too of the judges their mouth is the most dangerous. They speak like the serpent, that is the devil, the father of lies. Thus they perform their pernicious and deadly work.
They themselves are “like a deaf cobra, that stops up its ear”. They shut themselves off from everything that points out to them their wrong actions and lying words. They are therefore dangerous and uncorrectable, just like a poisonous serpent that is no longer correctable to the charmer because it stops up its ears. They do not want to hear the truth under any circumstances. That they are true children of their father, the devil, is evident from what comes out of their mouths and for what they stop up their ears.
They do not want to “listen to the voice of charmers” (Psalms 58:5). They shut themselves off from every sound of warning. The person performing the charming may be very skilled, but if there is pertinent unwillingness, he cannot do anything with his charming. We can apply this to the conscience that every person has. When a person wants to do something that is not right, his conscience speaks like a “charmer”. The wicked judge silences his conscience and sears it (1 Timothy 1:19; 1 Timothy 4:2).
Psalms 89:13
Unrighteous Judges
The words of this heading we also find in the heading of three other psalms (Psalms 58:1a; Psalms 57:1; Psalms 59:1; Psalms 75:1).
For “for the choir director” (Psalms 58:1a) see at Psalms 4:1.
For “[set to] Al-tashheth” or “Do not destroy” see at Psalms 57:1a.
For “a Mikhtam of David” see at Psalms 56:1.
David calls the unjust judges to account (Psalms 58:1b). He asks the “gods”, with whom judges are meant, so to speak the supreme court, the penetrating question of whether they “indeed speak righteousness”. He also asks a second question: whether they judge uprightly, in accordance with truth and justice.
Here it is about the leaders, the judges of the people. Prophetically, it is the leaders at the time of the great tribulation who submit to the leadership of the antichrist. The Lord Jesus says that in this period lawlessness will increase and the love of the multitude – whereby we must think especially of the apostate mass of Israel led by the antichrist – will grow cold (Matthew 24:12).
Thereby he addresses the college as “sons of men”, literally ‘sons of Adam’. These noble men are in themselves nothing more than ordinary “sons of men”. This is evident from the fact that they judge according to the depraved deliberations and prejudices that characterize the sons of men who live without God.
David himself answers his questions and does so in no unmistakable way (Psalms 58:2). The judges do not render justice or judge fairly. “No”, they abuse their position. They wrong other sons of men in the name of justice in order to benefit themselves. This injustice is in their hearts. This is where it is conceived, and what God sees as committed there.
Their hands, that is, their actions, follow the injustice that is in their hearts. They weigh out the violence with their hands. It is presented in such a way, that the matter on which they have to decide is placed by them on one side of a scale, while on the other side of the scale lies justice. This is how things should be in a fair administration of justice in any case: there should be a balance between the crime and the verdict (cf. Job 31:6; Daniel 5:27).
But these judges – and indeed also judges today – do not apply the law, but violence. Instead of weighing out a just punishment, they weigh out violence. They apply what they consider to be necessary violence in order to profit as much as possible from a trial. This is done by them “on earth”. That is their sphere of activity, just like that of all the sons of men. As judges, they feel exalted above the earth and look down on people with contempt.
The judges are part of a society where the wicked call the shots (Psalms 58:3). The judges partake in this fiercely and even lead the way by their unjust judgments. They “are estranged” from God (cf. Ephesians 4:17-19). The judges are detached from God, the supreme Judge, and act according to their own will and play god.
This behavior did not come about suddenly, but it characterizes them “from the womb”, that is, from the very beginning. This makes clear the character of (original) sin. It is the sinful nature. The power of original sin has been put to an end by God in Christ for everyone who acknowledges that he was brought forth in iniquity and conceived in sin (Psalms 51:5).
They “speak lies”. They can do nothing but tell lies, just like the devil, who is “a liar and the father of lies” (John 8:44). They have no connection to the truth and therefore they wander. This is so “from birth”. They cannot be trusted in anything. Whatever they say or claim or promise, it is all false. The cause is not that they are deceived or have had a wrong upbringing, but the conscious and guilty acting according to what they devise in their depraved hearts from the time they were able to think consciously.
Their speaking is “venom” which is “like the venom of a serpent” (Psalms 58:4). Just as of the serpent the mouth is the most dangerous weapon – a serpent’s bite from a poisonous serpent is deadly because of the poison (cf. Numbers 21:6) – so too of the judges their mouth is the most dangerous. They speak like the serpent, that is the devil, the father of lies. Thus they perform their pernicious and deadly work.
They themselves are “like a deaf cobra, that stops up its ear”. They shut themselves off from everything that points out to them their wrong actions and lying words. They are therefore dangerous and uncorrectable, just like a poisonous serpent that is no longer correctable to the charmer because it stops up its ears. They do not want to hear the truth under any circumstances. That they are true children of their father, the devil, is evident from what comes out of their mouths and for what they stop up their ears.
They do not want to “listen to the voice of charmers” (Psalms 58:5). They shut themselves off from every sound of warning. The person performing the charming may be very skilled, but if there is pertinent unwillingness, he cannot do anything with his charming. We can apply this to the conscience that every person has. When a person wants to do something that is not right, his conscience speaks like a “charmer”. The wicked judge silences his conscience and sears it (1 Timothy 1:19; 1 Timothy 4:2).
Psalms 89:14
Unrighteous Judges
The words of this heading we also find in the heading of three other psalms (Psalms 58:1a; Psalms 57:1; Psalms 59:1; Psalms 75:1).
For “for the choir director” (Psalms 58:1a) see at Psalms 4:1.
For “[set to] Al-tashheth” or “Do not destroy” see at Psalms 57:1a.
For “a Mikhtam of David” see at Psalms 56:1.
David calls the unjust judges to account (Psalms 58:1b). He asks the “gods”, with whom judges are meant, so to speak the supreme court, the penetrating question of whether they “indeed speak righteousness”. He also asks a second question: whether they judge uprightly, in accordance with truth and justice.
Here it is about the leaders, the judges of the people. Prophetically, it is the leaders at the time of the great tribulation who submit to the leadership of the antichrist. The Lord Jesus says that in this period lawlessness will increase and the love of the multitude – whereby we must think especially of the apostate mass of Israel led by the antichrist – will grow cold (Matthew 24:12).
Thereby he addresses the college as “sons of men”, literally ‘sons of Adam’. These noble men are in themselves nothing more than ordinary “sons of men”. This is evident from the fact that they judge according to the depraved deliberations and prejudices that characterize the sons of men who live without God.
David himself answers his questions and does so in no unmistakable way (Psalms 58:2). The judges do not render justice or judge fairly. “No”, they abuse their position. They wrong other sons of men in the name of justice in order to benefit themselves. This injustice is in their hearts. This is where it is conceived, and what God sees as committed there.
Their hands, that is, their actions, follow the injustice that is in their hearts. They weigh out the violence with their hands. It is presented in such a way, that the matter on which they have to decide is placed by them on one side of a scale, while on the other side of the scale lies justice. This is how things should be in a fair administration of justice in any case: there should be a balance between the crime and the verdict (cf. Job 31:6; Daniel 5:27).
But these judges – and indeed also judges today – do not apply the law, but violence. Instead of weighing out a just punishment, they weigh out violence. They apply what they consider to be necessary violence in order to profit as much as possible from a trial. This is done by them “on earth”. That is their sphere of activity, just like that of all the sons of men. As judges, they feel exalted above the earth and look down on people with contempt.
The judges are part of a society where the wicked call the shots (Psalms 58:3). The judges partake in this fiercely and even lead the way by their unjust judgments. They “are estranged” from God (cf. Ephesians 4:17-19). The judges are detached from God, the supreme Judge, and act according to their own will and play god.
This behavior did not come about suddenly, but it characterizes them “from the womb”, that is, from the very beginning. This makes clear the character of (original) sin. It is the sinful nature. The power of original sin has been put to an end by God in Christ for everyone who acknowledges that he was brought forth in iniquity and conceived in sin (Psalms 51:5).
They “speak lies”. They can do nothing but tell lies, just like the devil, who is “a liar and the father of lies” (John 8:44). They have no connection to the truth and therefore they wander. This is so “from birth”. They cannot be trusted in anything. Whatever they say or claim or promise, it is all false. The cause is not that they are deceived or have had a wrong upbringing, but the conscious and guilty acting according to what they devise in their depraved hearts from the time they were able to think consciously.
Their speaking is “venom” which is “like the venom of a serpent” (Psalms 58:4). Just as of the serpent the mouth is the most dangerous weapon – a serpent’s bite from a poisonous serpent is deadly because of the poison (cf. Numbers 21:6) – so too of the judges their mouth is the most dangerous. They speak like the serpent, that is the devil, the father of lies. Thus they perform their pernicious and deadly work.
They themselves are “like a deaf cobra, that stops up its ear”. They shut themselves off from everything that points out to them their wrong actions and lying words. They are therefore dangerous and uncorrectable, just like a poisonous serpent that is no longer correctable to the charmer because it stops up its ears. They do not want to hear the truth under any circumstances. That they are true children of their father, the devil, is evident from what comes out of their mouths and for what they stop up their ears.
They do not want to “listen to the voice of charmers” (Psalms 58:5). They shut themselves off from every sound of warning. The person performing the charming may be very skilled, but if there is pertinent unwillingness, he cannot do anything with his charming. We can apply this to the conscience that every person has. When a person wants to do something that is not right, his conscience speaks like a “charmer”. The wicked judge silences his conscience and sears it (1 Timothy 1:19; 1 Timothy 4:2).
Psalms 89:15
Unrighteous Judges
The words of this heading we also find in the heading of three other psalms (Psalms 58:1a; Psalms 57:1; Psalms 59:1; Psalms 75:1).
For “for the choir director” (Psalms 58:1a) see at Psalms 4:1.
For “[set to] Al-tashheth” or “Do not destroy” see at Psalms 57:1a.
For “a Mikhtam of David” see at Psalms 56:1.
David calls the unjust judges to account (Psalms 58:1b). He asks the “gods”, with whom judges are meant, so to speak the supreme court, the penetrating question of whether they “indeed speak righteousness”. He also asks a second question: whether they judge uprightly, in accordance with truth and justice.
Here it is about the leaders, the judges of the people. Prophetically, it is the leaders at the time of the great tribulation who submit to the leadership of the antichrist. The Lord Jesus says that in this period lawlessness will increase and the love of the multitude – whereby we must think especially of the apostate mass of Israel led by the antichrist – will grow cold (Matthew 24:12).
Thereby he addresses the college as “sons of men”, literally ‘sons of Adam’. These noble men are in themselves nothing more than ordinary “sons of men”. This is evident from the fact that they judge according to the depraved deliberations and prejudices that characterize the sons of men who live without God.
David himself answers his questions and does so in no unmistakable way (Psalms 58:2). The judges do not render justice or judge fairly. “No”, they abuse their position. They wrong other sons of men in the name of justice in order to benefit themselves. This injustice is in their hearts. This is where it is conceived, and what God sees as committed there.
Their hands, that is, their actions, follow the injustice that is in their hearts. They weigh out the violence with their hands. It is presented in such a way, that the matter on which they have to decide is placed by them on one side of a scale, while on the other side of the scale lies justice. This is how things should be in a fair administration of justice in any case: there should be a balance between the crime and the verdict (cf. Job 31:6; Daniel 5:27).
But these judges – and indeed also judges today – do not apply the law, but violence. Instead of weighing out a just punishment, they weigh out violence. They apply what they consider to be necessary violence in order to profit as much as possible from a trial. This is done by them “on earth”. That is their sphere of activity, just like that of all the sons of men. As judges, they feel exalted above the earth and look down on people with contempt.
The judges are part of a society where the wicked call the shots (Psalms 58:3). The judges partake in this fiercely and even lead the way by their unjust judgments. They “are estranged” from God (cf. Ephesians 4:17-19). The judges are detached from God, the supreme Judge, and act according to their own will and play god.
This behavior did not come about suddenly, but it characterizes them “from the womb”, that is, from the very beginning. This makes clear the character of (original) sin. It is the sinful nature. The power of original sin has been put to an end by God in Christ for everyone who acknowledges that he was brought forth in iniquity and conceived in sin (Psalms 51:5).
They “speak lies”. They can do nothing but tell lies, just like the devil, who is “a liar and the father of lies” (John 8:44). They have no connection to the truth and therefore they wander. This is so “from birth”. They cannot be trusted in anything. Whatever they say or claim or promise, it is all false. The cause is not that they are deceived or have had a wrong upbringing, but the conscious and guilty acting according to what they devise in their depraved hearts from the time they were able to think consciously.
Their speaking is “venom” which is “like the venom of a serpent” (Psalms 58:4). Just as of the serpent the mouth is the most dangerous weapon – a serpent’s bite from a poisonous serpent is deadly because of the poison (cf. Numbers 21:6) – so too of the judges their mouth is the most dangerous. They speak like the serpent, that is the devil, the father of lies. Thus they perform their pernicious and deadly work.
They themselves are “like a deaf cobra, that stops up its ear”. They shut themselves off from everything that points out to them their wrong actions and lying words. They are therefore dangerous and uncorrectable, just like a poisonous serpent that is no longer correctable to the charmer because it stops up its ears. They do not want to hear the truth under any circumstances. That they are true children of their father, the devil, is evident from what comes out of their mouths and for what they stop up their ears.
They do not want to “listen to the voice of charmers” (Psalms 58:5). They shut themselves off from every sound of warning. The person performing the charming may be very skilled, but if there is pertinent unwillingness, he cannot do anything with his charming. We can apply this to the conscience that every person has. When a person wants to do something that is not right, his conscience speaks like a “charmer”. The wicked judge silences his conscience and sears it (1 Timothy 1:19; 1 Timothy 4:2).
Psalms 89:16
Punishment for the Unjust Judges
In a powerful way, introduced with the calling to God, “O God”, David makes known his desire with God that He puts an end to these terrible practices. Only God can do that. It is a cry for justice (cf. Revelation 6:10). He proposes to God some appropriate punishments that will render these judges harmless.
Anyone who finds these proposals inappropriate and harsh shows an unhealthy compassion for depraved, incorrigible rebels against God. They willingly and knowingly stand with their fists raised against God. Such a person shows great indifference to the great injustice that these wicked judges do to God and men.
Because the mouth is their most dangerous weapon, David first asks that God shatters “their teeth in their mouth” (Psalms 58:6). With broken teeth, it is not possible to seize and eat prey. His weapon and thus his power is then disabled. Let Him “break out the fangs” – the Hebrew word means, first of all, ‘jaws’ – of these predatory and voracious “young lions”. Then they can no longer devour prey, that is, they can no longer exercise their wicked justice and make more victims (cf. Job 29:17).
David goes on to ask if God will make the wicked judges flow away like water that runs off (Psalms 58:7). Then they are gone forever. God must also let the arrows that the wicked judge lays on, that is, the deadly words he utters, be “as headless shafts”. Such arrows never hit target and thus do not cause damage.
God must also let them be “as a snail which melts away as it goes along” (Psalms 58:8). From a melting snail there is no threat whatsoever. The snail is also called a “slime worm” in Hebrew. When a snail is trampled, it turns into a slimy goo. God should never let them see the sun “[like] the miscarriages of a woman”. They must be like premature and stillborn children, which means that they have never seen the light of the sun (cf. Job 3:16; Ecclesiastes 6:3-5).
A final comparison to illustrate the judgment on them is that of cooking pots placed above a fire of thorns (Psalms 58:9). Before the flame enters the thorns to bring the pots to a boil, the wind has swept the thorns away.
With that speed, God will sweep away the wicked judges alive as in burning anger (cf. Job 27:21). It indicates that the wicked are as worthless as thorns and that judgment on them will be sudden and complete.
Psalms 89:17
Punishment for the Unjust Judges
In a powerful way, introduced with the calling to God, “O God”, David makes known his desire with God that He puts an end to these terrible practices. Only God can do that. It is a cry for justice (cf. Revelation 6:10). He proposes to God some appropriate punishments that will render these judges harmless.
Anyone who finds these proposals inappropriate and harsh shows an unhealthy compassion for depraved, incorrigible rebels against God. They willingly and knowingly stand with their fists raised against God. Such a person shows great indifference to the great injustice that these wicked judges do to God and men.
Because the mouth is their most dangerous weapon, David first asks that God shatters “their teeth in their mouth” (Psalms 58:6). With broken teeth, it is not possible to seize and eat prey. His weapon and thus his power is then disabled. Let Him “break out the fangs” – the Hebrew word means, first of all, ‘jaws’ – of these predatory and voracious “young lions”. Then they can no longer devour prey, that is, they can no longer exercise their wicked justice and make more victims (cf. Job 29:17).
David goes on to ask if God will make the wicked judges flow away like water that runs off (Psalms 58:7). Then they are gone forever. God must also let the arrows that the wicked judge lays on, that is, the deadly words he utters, be “as headless shafts”. Such arrows never hit target and thus do not cause damage.
God must also let them be “as a snail which melts away as it goes along” (Psalms 58:8). From a melting snail there is no threat whatsoever. The snail is also called a “slime worm” in Hebrew. When a snail is trampled, it turns into a slimy goo. God should never let them see the sun “[like] the miscarriages of a woman”. They must be like premature and stillborn children, which means that they have never seen the light of the sun (cf. Job 3:16; Ecclesiastes 6:3-5).
A final comparison to illustrate the judgment on them is that of cooking pots placed above a fire of thorns (Psalms 58:9). Before the flame enters the thorns to bring the pots to a boil, the wind has swept the thorns away.
With that speed, God will sweep away the wicked judges alive as in burning anger (cf. Job 27:21). It indicates that the wicked are as worthless as thorns and that judgment on them will be sudden and complete.
Psalms 89:18
Punishment for the Unjust Judges
In a powerful way, introduced with the calling to God, “O God”, David makes known his desire with God that He puts an end to these terrible practices. Only God can do that. It is a cry for justice (cf. Revelation 6:10). He proposes to God some appropriate punishments that will render these judges harmless.
Anyone who finds these proposals inappropriate and harsh shows an unhealthy compassion for depraved, incorrigible rebels against God. They willingly and knowingly stand with their fists raised against God. Such a person shows great indifference to the great injustice that these wicked judges do to God and men.
Because the mouth is their most dangerous weapon, David first asks that God shatters “their teeth in their mouth” (Psalms 58:6). With broken teeth, it is not possible to seize and eat prey. His weapon and thus his power is then disabled. Let Him “break out the fangs” – the Hebrew word means, first of all, ‘jaws’ – of these predatory and voracious “young lions”. Then they can no longer devour prey, that is, they can no longer exercise their wicked justice and make more victims (cf. Job 29:17).
David goes on to ask if God will make the wicked judges flow away like water that runs off (Psalms 58:7). Then they are gone forever. God must also let the arrows that the wicked judge lays on, that is, the deadly words he utters, be “as headless shafts”. Such arrows never hit target and thus do not cause damage.
God must also let them be “as a snail which melts away as it goes along” (Psalms 58:8). From a melting snail there is no threat whatsoever. The snail is also called a “slime worm” in Hebrew. When a snail is trampled, it turns into a slimy goo. God should never let them see the sun “[like] the miscarriages of a woman”. They must be like premature and stillborn children, which means that they have never seen the light of the sun (cf. Job 3:16; Ecclesiastes 6:3-5).
A final comparison to illustrate the judgment on them is that of cooking pots placed above a fire of thorns (Psalms 58:9). Before the flame enters the thorns to bring the pots to a boil, the wind has swept the thorns away.
With that speed, God will sweep away the wicked judges alive as in burning anger (cf. Job 27:21). It indicates that the wicked are as worthless as thorns and that judgment on them will be sudden and complete.
Psalms 89:19
Punishment for the Unjust Judges
In a powerful way, introduced with the calling to God, “O God”, David makes known his desire with God that He puts an end to these terrible practices. Only God can do that. It is a cry for justice (cf. Revelation 6:10). He proposes to God some appropriate punishments that will render these judges harmless.
Anyone who finds these proposals inappropriate and harsh shows an unhealthy compassion for depraved, incorrigible rebels against God. They willingly and knowingly stand with their fists raised against God. Such a person shows great indifference to the great injustice that these wicked judges do to God and men.
Because the mouth is their most dangerous weapon, David first asks that God shatters “their teeth in their mouth” (Psalms 58:6). With broken teeth, it is not possible to seize and eat prey. His weapon and thus his power is then disabled. Let Him “break out the fangs” – the Hebrew word means, first of all, ‘jaws’ – of these predatory and voracious “young lions”. Then they can no longer devour prey, that is, they can no longer exercise their wicked justice and make more victims (cf. Job 29:17).
David goes on to ask if God will make the wicked judges flow away like water that runs off (Psalms 58:7). Then they are gone forever. God must also let the arrows that the wicked judge lays on, that is, the deadly words he utters, be “as headless shafts”. Such arrows never hit target and thus do not cause damage.
God must also let them be “as a snail which melts away as it goes along” (Psalms 58:8). From a melting snail there is no threat whatsoever. The snail is also called a “slime worm” in Hebrew. When a snail is trampled, it turns into a slimy goo. God should never let them see the sun “[like] the miscarriages of a woman”. They must be like premature and stillborn children, which means that they have never seen the light of the sun (cf. Job 3:16; Ecclesiastes 6:3-5).
A final comparison to illustrate the judgment on them is that of cooking pots placed above a fire of thorns (Psalms 58:9). Before the flame enters the thorns to bring the pots to a boil, the wind has swept the thorns away.
With that speed, God will sweep away the wicked judges alive as in burning anger (cf. Job 27:21). It indicates that the wicked are as worthless as thorns and that judgment on them will be sudden and complete.
Psalms 89:20
There Is a God Who Judges on Earth
It becomes the righteous, Old Testament believer to rejoice “when he sees the vengeance” that God exercises on the wicked (Psalms 58:10). The righteous person is not bloodthirsty, but longs for justice (Matthew 5:6). God will satisfy that desire by bringing vengeance on the wicked and especially on the ungodly judges and their bloodshed (cf. Isaiah 63:1-6; Revelation 14:19-20; Revelation 19:13-14).
As a result, the righteous will “wash his feet in the blood of the wicked” (cf. Psalms 68:23a). “The blood of the wicked” indicates that he dies a violent death. This is his just punishment. He has committed violence (Psalms 58:2) and perishes by violence. In his blood the righteous one washes his feet. Washing the feet is a refreshment for a weary pilgrim. In this context, it means that the death of the wicked refreshes him. He receives new strength because he has seen that God has judged.
The earth is the dwelling place of the righteous. Now injustice reigns there and he suffers greatly from it. Through the vengeance of God, the injustice and his suffering come to an end and at the same time a change is brought. The righteous is no longer oppressed, but will live in peace on earth and enjoy the blessing that God has promised him.
This change is for men, for everyone, the visible evidence that there is “reward for the righteous” (Psalms 58:11). It has long seemed that the unjust judges could go about their business unhindered, that there was no justice for the righteous and that he received punishment instead of reward. But the death of the wicked will make it clear to “men” that there is indeed reward for the righteous. God gives him what he is entitled to, but what he has always been denied by the prevailing injustice.
This also reveals – and this is also acknowledged by everyone with an assenting “surely” – that “there is a God who judges on earth”. People often say as an excuse for not considering God: ‘If there is a God, why doesn’t He intervene?’ It shows the arrogance of men who think they can judge everything.
God is not guided in His actions by the opinions of men. He determines the time to intervene and do justice on earth. That time is certainly coming. When that time comes, God Himself will judge on earth. Then justice will be done in a way that everyone will acknowledge: “The judgment is God’s” (Deuteronomy 1:17).
For the New Testament believer, things are different. Certainly he also looks forward to the time when God judges on earth. There is even a special reward for him in looking forward to the appearance of Christ as the righteous Judge (2 Timothy 4:8). His destination, however, is not earth, but heaven. That is where he belongs. His deliverance from the affliction of this world does not happen through the judgment God brings on his enemies, but by taking him out of the world. That happens at the coming of Christ to take His church to Himself.
There is a lesson in what David says for the believer today. No one can explain the events on earth by attributing them to chance or fate or to mere physical processes, as if everything takes care of itself. The clear proof that God controls everything will be provided when He judges openly, perceptibly for all.
We cannot explain events without God. If we involve Him in the events, we will see, sometimes already now, but in any case later, their true purpose, His purpose. That gives us peace of mind to accept certain events, even if we do not always understand why things had to go the way they did.
This faith is also the faith of the believing remnant in the great tribulation and also their experience at the coming of Christ to earth. They know that God is still doing justice on earth and will experience that when Christ comes with reward for them (Revelation 22:12). In the light of the prophecies, Psalms 58:11 of this psalm only becomes reality when the Lord Jesus establishes the millennial realm of peace. Then He will reward the righteous for their faithfulness.
Psalms 89:21
There Is a God Who Judges on Earth
It becomes the righteous, Old Testament believer to rejoice “when he sees the vengeance” that God exercises on the wicked (Psalms 58:10). The righteous person is not bloodthirsty, but longs for justice (Matthew 5:6). God will satisfy that desire by bringing vengeance on the wicked and especially on the ungodly judges and their bloodshed (cf. Isaiah 63:1-6; Revelation 14:19-20; Revelation 19:13-14).
As a result, the righteous will “wash his feet in the blood of the wicked” (cf. Psalms 68:23a). “The blood of the wicked” indicates that he dies a violent death. This is his just punishment. He has committed violence (Psalms 58:2) and perishes by violence. In his blood the righteous one washes his feet. Washing the feet is a refreshment for a weary pilgrim. In this context, it means that the death of the wicked refreshes him. He receives new strength because he has seen that God has judged.
The earth is the dwelling place of the righteous. Now injustice reigns there and he suffers greatly from it. Through the vengeance of God, the injustice and his suffering come to an end and at the same time a change is brought. The righteous is no longer oppressed, but will live in peace on earth and enjoy the blessing that God has promised him.
This change is for men, for everyone, the visible evidence that there is “reward for the righteous” (Psalms 58:11). It has long seemed that the unjust judges could go about their business unhindered, that there was no justice for the righteous and that he received punishment instead of reward. But the death of the wicked will make it clear to “men” that there is indeed reward for the righteous. God gives him what he is entitled to, but what he has always been denied by the prevailing injustice.
This also reveals – and this is also acknowledged by everyone with an assenting “surely” – that “there is a God who judges on earth”. People often say as an excuse for not considering God: ‘If there is a God, why doesn’t He intervene?’ It shows the arrogance of men who think they can judge everything.
God is not guided in His actions by the opinions of men. He determines the time to intervene and do justice on earth. That time is certainly coming. When that time comes, God Himself will judge on earth. Then justice will be done in a way that everyone will acknowledge: “The judgment is God’s” (Deuteronomy 1:17).
For the New Testament believer, things are different. Certainly he also looks forward to the time when God judges on earth. There is even a special reward for him in looking forward to the appearance of Christ as the righteous Judge (2 Timothy 4:8). His destination, however, is not earth, but heaven. That is where he belongs. His deliverance from the affliction of this world does not happen through the judgment God brings on his enemies, but by taking him out of the world. That happens at the coming of Christ to take His church to Himself.
There is a lesson in what David says for the believer today. No one can explain the events on earth by attributing them to chance or fate or to mere physical processes, as if everything takes care of itself. The clear proof that God controls everything will be provided when He judges openly, perceptibly for all.
We cannot explain events without God. If we involve Him in the events, we will see, sometimes already now, but in any case later, their true purpose, His purpose. That gives us peace of mind to accept certain events, even if we do not always understand why things had to go the way they did.
This faith is also the faith of the believing remnant in the great tribulation and also their experience at the coming of Christ to earth. They know that God is still doing justice on earth and will experience that when Christ comes with reward for them (Revelation 22:12). In the light of the prophecies, Psalms 58:11 of this psalm only becomes reality when the Lord Jesus establishes the millennial realm of peace. Then He will reward the righteous for their faithfulness.
Psalms 89:23
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:24
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:25
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:26
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:27
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:28
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:29
Introduction
David is in great distress. His life is threatened with death. Therefore, in the first verses of this psalm, he takes refuge in God. As he makes his distress known to God, his trust that God will deliver him grows. He starts in the depths, from where he cries out to God to deliver him. Then his prayer turns to the quiet confidence that God is in control. Although nothing has changed about his situation, while praying he comes at the end of the psalm to sing praises for the deliverance that God is going to give.
In this psalm we also hear the voice of the faithful remnant in the end time. At the end of the psalm, the morning breaks and there is praise for God, Who has delivered the remnant from its enemies by His power and strength. This foreshadows the dawning of the joy of the millennial realm of peace.
We can also notice a division in two parts in this psalm: first Psalms 59:1b-10 and then Psalms 59:11-17. Both parts end in similar wording (Psalms 59:9; Psalms 59:17) and contain corresponding phrases (Psalms 59:6; Psalms 59:14). Both parts begin with a prayer for help and end with a testimony of faithful trust.
Prayer for Deliverance
The first part of the heading is also in the heading of three other psalms (Psalms 57:1; Psalms 58:1; Psalms 75:1).
For “for the choir director” (Psalms 59:1a) see at Psalms 4:1.
For “[set to] Al-tashheth”, literally “Do not destroy”, see at Psalms 57:1.
For “a Mikhtam of David” see at Psalms 56:1.
Then we read in the heading the background of the psalm: Saul sent servants to David’s house to guard him at night and kill him in the morning. This event is mentioned in the first book of Samuel (1 Samuel 19:10-11).
Prophetically, we recognize in Saul the beast coming up out of the earth of Revelation 13 (Revelation 13:11-18). That beast will be out to kill all who do not worship the image of the first beast, which is the beast coming up out of the sea (Revelation 13:15).
David is in great distress. He bursts forth to God in short, powerful exclamations: “Deliver me …, set me …, deliver me …, save me …“ (Psalms 59:1b-2). Servants of Saul come to him, whom he calls “my enemies …who rise up against me”, “who do iniquity”, and are “men of bloodshed”. We can see a climax in these designations.
He addresses these cries of distress because of these people coming toward him, whom he calls “my enemies”, to God, Whom he calls “my God”. His enemies will kill him without mercy. Therefore, he asks his God to set him securely “on high away”.
With the words “for behold” he draws God’s attention to the fact that his enemies have set an ambush for his life (Psalms 59:3). For the purpose of setting that ambush, they conspire against him. They deliberate how best to seize him. David now addresses God as “LORD” as if to remind Him through that Name that He has a covenant relationship with His people, the people over whom He has appointed him as king.
He also mentions to Him that on his part he has given no occasion for their murderous plans, for there is no transgression nor sin in his attitude toward Saul. He is without transgression because he has always obediently done what Saul has asked of him. There has been no sin in his service to Saul (cf. 1 Samuel 20:1). The demonstration of his innocence is an additional argument for the call to God to intervene.
Added to this is the fact that the men Saul has sent at him are “fierce [or: strong] men”. These enemies are strong, mighty. Facing them, David feels powerless. At great speed they rush upon him and prepare to put him to death, “without guilt” of him (Psalms 59:4). There is no justification for their pursuit on his life because he has done nothing that would make this necessary. Therefore, he can make an urgent appeal to God to “arouse” Himself, to meet him, to come to him to help him, and to see that the distress is great and help is urgently needed.
David appeals to the “LORD God of hosts, the God of Israel” (Psalms 59:5). In Hebrew it is Yahweh Elohim Tsebaot, followed by “God of Israel”. He is asking “the LORD” – the Name not often used in the second book of Psalms – namely the God of the covenant, to use His great power as the “God of Israel”. That this is called out in prayer means, in the prophetic application, that the period of Lo-Ammi, the period when Israel was temporarily set aside by God (Hosea 1:9), has come to an end.
By invoking that Name, he asks if God with all His hosts will come to his aid against these “fierce men” who want to kill him. He also calls God the “God of Israel”. By this he is saying that it is not only about his own salvation, but that of His people as well. His people are in danger of falling into the power of evil, bloodthirsty men.
Once again he urges God to awake and cites as the reason “to punish all the nations”. God must intervene and punish Saul’s servants. Saul and his followers are the enemies of David. Prophetically it refers to the enemies of the remnant outside the people, the nations. This is evident in the use of the word “dogs” (Psalms 59:6; 14), which in the Bible is a symbol for the nations (cf. Matthew 15:21-28). Here we find the fulfillment of what is written in Psalms 2, where we read that the kings of the earth gather together against the LORD and against His Anointed (Psalms 2:1-3; cf. Zechariah 14:2).
These are people who are “treacherous in iniquity”. Literally it says “all traitors of iniquity”. These heathen, which includes their comrades such as the antichrist and his followers, are traitors, faithless, and their deeds are unrighteous. They are unfaithful to God. Therefore, God must not be gracious to any of them.
He compares his enemies to howling dogs that wander the city in the evening looking for him (Psalms 59:6). They return in the evening, which means that the danger has not passed; they are looking for ways to catch him. Their howling – literally ranting, whining, crying – is a threat that announces a possible attack.
As they wander, a tirade of curses comes out of their mouths pouring out on David. The words spurt out; it is a flood of words that make it clear that they are after his blood (Psalms 59:7). Their words are like “swords”, sowing death and destruction (cf. Psalms 57:4).
“They have set their mouth against the heavens, and their tongue parades through the earth” (Psalms 73:9) because they believe that no one hears what they say, “for, [they say,] “Who hears?” They are afraid of no one; there is no one who can do anything to them. In their audacity and pride they do not think of God at all (cf. Psalms 10:11). They do not take Him into account. Should He be there, so they reason, He is clearly absent.
Psalms 89:30
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:31
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:32
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:33
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:34
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:35
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:36
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:37
Trust
After David brought his complaint to God, his mind is at rest (cf. Philippians 4:6-7). He now turns in confidence to the LORD, the God with Whom he has a personal relationship (Psalms 59:8). While the arrogant opponents may think there is no one to hear them (Psalms 59:7), David knows better. He knows that God laughs at them (Psalms 2:4). God does not take them seriously in their attempts to bring down His anointed king. Who can oppose Him without being himself exterminated by Him? God mocks all the nations. Here by nations is meant God’s people because they act like the nations (cf. Psalms 59:5).
The strength David experiences from the enemy does not lead him to think of a counter-offensive or to consider human means he might employ to fight the enemy. No, he will watch for God, for He is his “stronghold” (Psalms 59:9). With Him he is invulnerable to the strength of the enemy. That he watches for God, means that he focuses on God, puts his eyes on and trust in Him. With Him he knows himself to be safe.
He trusts in God as his “God” Who “in His lovingkindness will meet” him to come to his aid (Psalms 59:10). As soon as he has turned his eye to God, he sees not only God’s lovingkindness, but especially God Himself, the God Who is faithful to His covenant. He counts on the gracious God because he has done nothing that would cause God to deliver him into the hand of his foes. Therefore he knows that God will let him look triumphantly upon his foes. God will deal with them so that he will have nothing more to fear from them (cf. Exodus 14:30b).
God must not slay His attackers, for then his people, the people over whom he is anointed king, will soon forget again how God deals with His enemies (Psalms 59:11; cf. Psalms 78:11). No, God must scatter them by His power. Thus the wandering Cain is a warning example of God’s judgment on him because of the murder of his brother Abel (Genesis 4:12-14). Similarly, the scattered earthly people of God are a testimony of God’s judgment upon them because of their murder of their Messiah. These warning examples should keep people from committing sins against God and the neighbor. If they do not listen, they will suffer the same judgment.
What is an encouraging testimony to God’s people is retribution from God to their enemies that they deserve righteously for their crimes (Psalms 59:12). After all, they have sinned terribly with their mouths. The word that has come over their lips testifies to great pride. They have uttered curses and told lies, saying that no one hears anyway (Psalms 59:7). They must be made aware of the fact that there is Someone Who has heard their words and Who will judge them for that (Matthew 12:37). David asks God to destroy them in His wrath (Psalms 59:13).
Earlier he asked not to slay them, but to scatter them (Psalms 59:11). This is to make them a testimony of God’s power to his followers. Now he asks for the final, ultimate judgment. This is after they have served as a testimony to God’s power. When their time is up, they are to be destroyed, so “that they may be no more”. That judgment is for a testimony against them. It does not mean that they cease to exist, but that they no longer live on earth and they can no longer do their evil work.
As a result, they will know “that God rules in Jacob”. It is not them with their big mouth full of presumptuous words who are rulers, but God is Ruler in Jacob. Here “Jacob” is mentioned, emphasizing the weakness of the people. That weak people have in God a Ruler unlimited in power. And God is not only Ruler in Jacob, but He rules “to the ends of the earth”. There is no territory on earth, no matter how far it is from the center of the earth, Israel, where He does not reign. And He reigns everywhere in the same way as in Israel.
Realizing God’s omnipresent dominion, David can now boldly say that by evening the enemies may return as howling dogs (Psalms 59:14). To howl means, as in Psalms 59:6, to rant, to whine. The context in which it appears makes it clear that it is not here the ranting of a dangerous dog as in Psalms 59:6, but the howling of a beaten dog that disappears with its tail between its legs, which is evident from Psalms 59:15.
David has heard God’s laughter over the enemies (Psalms 59:8). That encourages him and gives him peace. Let them come back and roam the city, he knows that God is laughing at them.
Because he knows that God rules, he is also confident that their attempts to seize him will be in vain. “They will wander about for food”, that is, they are looking for him (Psalms 59:15), like dogs that are “about for food”. They will spend the night, but “will not be satisfied”, for they will not be able to get hold of him. They will spend the night, but be disappointed in the expectation that they will be satiated by the capture of their prey.
Psalms 89:38
Song of Praise
The words “but as for me”, are contrasted with the false hope of the “dogs” of the previous verse. David’s watching for God is not in vain. He will sing of God’s strength because God has shown His strength and has delivered him (Psalms 59:16). Strength is the same as in Psalms 59:9. However, the strength is here found with God and not with the enemies in Psalms 59:9, who are called the “fierce men” in Psalms 59:3. The night, which is full of growling dogs who are out for his blood and think they will seize him in the morning, has lost its terror for David.
He is not afraid in the morning. On the contrary, he will sing of God’s strength. “Yes”, he says, “I shall joyfully sing of Your lovingkindness in the morning”, at the dawn of salvation. His enemies had wanted to kill him in the night, but drop off with their tail between their legs, while David sings joyfully of God’s lovingkindness the next morning. He sees that God has been a safe “stronghold” for him and praises God’s lovingkindness for that. He is impressed with the fullness of God’s lovingkindness to him.
David speaks here for the third time of a “stronghold”. He first asked God to put him in a stronghold in view of his need (Psalms 59:1b). After bringing his distress to God, he says that God is his stronghold (Psalms 59:9). Now that he looks back in faith, he testifies in his song that God has been a stronghold (Psalms 59:16).
David has experienced that God has been that stronghold for him because he has taken refuge in Him. God has been “a refuge” in the days when fear distressed him. We may know that God is a stronghold, but we will only experience that when we take refuge in Him in our distresses and troubles.
David knows that he did not come out of the distress by his own effort or cleverness. He was certainly helped by his wife Michal (1 Samuel 19:11b-12), but she too was only able to act that way because God wanted to save David. It is all thanks to God Whom he calls “my strength” (Psalms 59:17).
His enemies are way too powerful for him, but not for God. God is his strength and to Him he will sing praises. Because God is his strength, God is his stronghold. He owes everything solely to God’s protection. And God has protected him because He loves him. David is thankfully aware of this as well. Therefore he sings again of God’s “lovingkindness” (Psalms 59:10; 17).
It is an example for us when we are in great need and distress. We may then take refuge in God and seek protection and safety from Him. He receives us eagerly, for He loves us. He protects us with His strength, but does so with in His heart those feelings of lovingkindness toward us. He is full of goodness for us. We experience this especially when we resort to Him in our need. Whatever means He uses to rescue us from our distress, the rescue ultimately comes from Him. That is why we want to honor Him.
Thus David ends the psalm by praising God’s “strength” in Psalms 59:16 and God’s “strength” in Psalms 59:17. In Psalms 59:16 David speaks of “Your lovingkindness”, which is the strength of God; in Psalms 59:17 David says “O, my strength”. God, with His strength, is his God.
David is not only singing of God (Psalms 59:16), but also to God (Psalms 59:17). We may proclaim God’s power over all things to all creation, to the visible and the invisible world. We may also praise God’s Being for the power He has shown for the benefit of His own.
Psalms 89:39
Song of Praise
The words “but as for me”, are contrasted with the false hope of the “dogs” of the previous verse. David’s watching for God is not in vain. He will sing of God’s strength because God has shown His strength and has delivered him (Psalms 59:16). Strength is the same as in Psalms 59:9. However, the strength is here found with God and not with the enemies in Psalms 59:9, who are called the “fierce men” in Psalms 59:3. The night, which is full of growling dogs who are out for his blood and think they will seize him in the morning, has lost its terror for David.
He is not afraid in the morning. On the contrary, he will sing of God’s strength. “Yes”, he says, “I shall joyfully sing of Your lovingkindness in the morning”, at the dawn of salvation. His enemies had wanted to kill him in the night, but drop off with their tail between their legs, while David sings joyfully of God’s lovingkindness the next morning. He sees that God has been a safe “stronghold” for him and praises God’s lovingkindness for that. He is impressed with the fullness of God’s lovingkindness to him.
David speaks here for the third time of a “stronghold”. He first asked God to put him in a stronghold in view of his need (Psalms 59:1b). After bringing his distress to God, he says that God is his stronghold (Psalms 59:9). Now that he looks back in faith, he testifies in his song that God has been a stronghold (Psalms 59:16).
David has experienced that God has been that stronghold for him because he has taken refuge in Him. God has been “a refuge” in the days when fear distressed him. We may know that God is a stronghold, but we will only experience that when we take refuge in Him in our distresses and troubles.
David knows that he did not come out of the distress by his own effort or cleverness. He was certainly helped by his wife Michal (1 Samuel 19:11b-12), but she too was only able to act that way because God wanted to save David. It is all thanks to God Whom he calls “my strength” (Psalms 59:17).
His enemies are way too powerful for him, but not for God. God is his strength and to Him he will sing praises. Because God is his strength, God is his stronghold. He owes everything solely to God’s protection. And God has protected him because He loves him. David is thankfully aware of this as well. Therefore he sings again of God’s “lovingkindness” (Psalms 59:10; 17).
It is an example for us when we are in great need and distress. We may then take refuge in God and seek protection and safety from Him. He receives us eagerly, for He loves us. He protects us with His strength, but does so with in His heart those feelings of lovingkindness toward us. He is full of goodness for us. We experience this especially when we resort to Him in our need. Whatever means He uses to rescue us from our distress, the rescue ultimately comes from Him. That is why we want to honor Him.
Thus David ends the psalm by praising God’s “strength” in Psalms 59:16 and God’s “strength” in Psalms 59:17. In Psalms 59:16 David speaks of “Your lovingkindness”, which is the strength of God; in Psalms 59:17 David says “O, my strength”. God, with His strength, is his God.
David is not only singing of God (Psalms 59:16), but also to God (Psalms 59:17). We may proclaim God’s power over all things to all creation, to the visible and the invisible world. We may also praise God’s Being for the power He has shown for the benefit of His own.
Psalms 89:41
Introduction
In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (Psalms 60:4). This is proof that “all Israel” (Romans 11:26) will triumph through Him.
Prayer for God’s Return
For “for the choir director” (Psalms 60:1a) see at Psalms 4:1.
The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.
For “a Mikhtam” see at Psalms 16:1.
This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deuteronomy 31:19; 21; 2 Samuel 1:18).
The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (Psalms 60:1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2 Samuel 8:3-14; 1 Kings 11:15-16; 1 Chronicles 18:12).
David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.
David compares the condition of that moment to an earthquake caused by God (Psalms 60:2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zechariah 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.
God has made His people, His own people, “experience hardship” (Psalms 60:3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isaiah 51:17). God brought that upon them (cf. Amos 3:6).
Then comes the turning point. David sees that God has given “a banner to those who fear Him” (Psalms 60:4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exodus 17:15; cf. Isaiah 11:10).
God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.
For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.
Those who constitute the God-fearing part of Israel are called by David “Your beloved” (Psalms 60:5; cf. Psalms 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.
Psalms 89:42
Introduction
In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (Psalms 60:4). This is proof that “all Israel” (Romans 11:26) will triumph through Him.
Prayer for God’s Return
For “for the choir director” (Psalms 60:1a) see at Psalms 4:1.
The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.
For “a Mikhtam” see at Psalms 16:1.
This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deuteronomy 31:19; 21; 2 Samuel 1:18).
The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (Psalms 60:1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2 Samuel 8:3-14; 1 Kings 11:15-16; 1 Chronicles 18:12).
David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.
David compares the condition of that moment to an earthquake caused by God (Psalms 60:2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zechariah 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.
God has made His people, His own people, “experience hardship” (Psalms 60:3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isaiah 51:17). God brought that upon them (cf. Amos 3:6).
Then comes the turning point. David sees that God has given “a banner to those who fear Him” (Psalms 60:4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exodus 17:15; cf. Isaiah 11:10).
God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.
For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.
Those who constitute the God-fearing part of Israel are called by David “Your beloved” (Psalms 60:5; cf. Psalms 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.
Psalms 89:43
Introduction
In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (Psalms 60:4). This is proof that “all Israel” (Romans 11:26) will triumph through Him.
Prayer for God’s Return
For “for the choir director” (Psalms 60:1a) see at Psalms 4:1.
The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.
For “a Mikhtam” see at Psalms 16:1.
This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deuteronomy 31:19; 21; 2 Samuel 1:18).
The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (Psalms 60:1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2 Samuel 8:3-14; 1 Kings 11:15-16; 1 Chronicles 18:12).
David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.
David compares the condition of that moment to an earthquake caused by God (Psalms 60:2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zechariah 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.
God has made His people, His own people, “experience hardship” (Psalms 60:3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isaiah 51:17). God brought that upon them (cf. Amos 3:6).
Then comes the turning point. David sees that God has given “a banner to those who fear Him” (Psalms 60:4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exodus 17:15; cf. Isaiah 11:10).
God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.
For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.
Those who constitute the God-fearing part of Israel are called by David “Your beloved” (Psalms 60:5; cf. Psalms 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.
Psalms 89:44
Introduction
In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (Psalms 60:4). This is proof that “all Israel” (Romans 11:26) will triumph through Him.
Prayer for God’s Return
For “for the choir director” (Psalms 60:1a) see at Psalms 4:1.
The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.
For “a Mikhtam” see at Psalms 16:1.
This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deuteronomy 31:19; 21; 2 Samuel 1:18).
The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (Psalms 60:1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2 Samuel 8:3-14; 1 Kings 11:15-16; 1 Chronicles 18:12).
David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.
David compares the condition of that moment to an earthquake caused by God (Psalms 60:2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zechariah 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.
God has made His people, His own people, “experience hardship” (Psalms 60:3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isaiah 51:17). God brought that upon them (cf. Amos 3:6).
Then comes the turning point. David sees that God has given “a banner to those who fear Him” (Psalms 60:4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exodus 17:15; cf. Isaiah 11:10).
God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.
For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.
Those who constitute the God-fearing part of Israel are called by David “Your beloved” (Psalms 60:5; cf. Psalms 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.
Psalms 89:45
Introduction
In this psalm we hear through the mouth of David the acknowledgment of the remnant that God has rejected them. They express their only hope is that He will turn back to them. This at the same time proves that they have returned to Him with their hearts. They show no rebellious spirit and do not seek help from anyone else. They accept the distress into which they have fallen as the just discipline for their unfaithfulness as God’s people. God’s response is to give His banner to those who fear Him, which is the faithful remnant (Psalms 60:4). This is proof that “all Israel” (Romans 11:26) will triumph through Him.
Prayer for God’s Return
For “for the choir director” (Psalms 60:1a) see at Psalms 4:1.
The phrase according to “Shushan Eduth”, translated, “the lily of testimony” is again a musical term indicating the tone in which the psalm is to be sung. “The lily” indicates loveliness, tenderness, and pleasant fragrance. “The testimony” is the law by which the people are bound to God. This psalm sings of the fact that there is nothing more lovely and pleasant than being in a covenant relationship with God.
For “a Mikhtam” see at Psalms 16:1.
This psalm is “to teach” and prophetically relates to the time when the Lord Jesus has returned from heaven to judge the enemies of His people. The teaching is intended for the descendancy to learn from the way in which ancestry cried out to God in need and particularly from the way in which God answered (cf. Deuteronomy 31:19; 21; 2 Samuel 1:18).
The historical background is the struggle David had with Aram-naharaim and with Aram-zobah, i.e. with the Syrians of Mesopotamia and the Syrians of Zobah. These enemies caused great distress to David. He has felt rejected by God (Psalms 60:1b). This led him to earnest prayer to God. Joab was then used by God to end this situation by defeating the Edomites on the return trip (2 Samuel 8:3-14; 1 Kings 11:15-16; 1 Chronicles 18:12).
David tells God that the devastation wrought by the enemy is from Him. He sees that God has broken them. Immediately after, he acknowledges the cause: God has been angry. That is, something has happened to His people that has caused that anger. At the same time, David asks God to restore them, to return to them and lead His armies in the battle again.
David compares the condition of that moment to an earthquake caused by God (Psalms 60:2). And, of course, it is dramatic that Israel, God’s chosen people, is in danger of going under. As a result, it shakes on its foundations. Because of the earthquake, the land is “split open” (cf. Zechariah 14:4). The cohesion has disappeared, there is no longer any unity. Therefore, David prays that God will nevertheless heal its breaches, for the whole society is tottering. With this he asks that God will remove the consequences of the defeat, for chaos threatens.
God has made His people, His own people, “experience hardship” (Psalms 60:3), which are circumstances that are hard to bear and painful. They have been given wine to drink, not to make them merry, but to make them wobble and cloud their vision (cf. Isaiah 51:17). God brought that upon them (cf. Amos 3:6).
Then comes the turning point. David sees that God has given “a banner to those who fear Him” (Psalms 60:4). A “banner” speaks of victory, given by God. Moses built an altar to the LORD after a victory over the Amalekites and called it: “The LORD is my Banner” (Exodus 17:15; cf. Isaiah 11:10).
God gives the victory to the God-fearing part of Israel, which to Him is the true Israel. They must raise that banner “that it may be displayed because of the truth” that God is for them and that they are victorious in His strength. It is not a banner to walk with in a parade, but to walk behind it in the battle. The truth is that every victory is given by God and all glory and honor is due to Him for it.
For us, it means that we shall “contend earnestly for the faith which was once for all handed down to the saints” (Jude 1:3). ‘The faith’ is the truth of faith. We contend for the truth when we hold up the truth as a banner, while the truth is attacked from all sides in all areas of life. In this battle we must keep in mind that it is God’s truth and that He gives the victory.
Those who constitute the God-fearing part of Israel are called by David “Your beloved” (Psalms 60:5; cf. Psalms 108:6). They are the object of God’s love. David here pleads with God on the basis of His love for those who are a remnant in the midst of the apostate people. He asks God to save them by His right hand, that is, by His power, and in that way answer them.
Psalms 89:46
God Has Spoken
The answer from God that David is asking for (Psalms 60:5), God gives “in His holiness” or “in His sanctuary” (Psalms 60:6). This answer is the heart of the psalm. It is the turning point of crying out to God for help, to which God responds. It is a solemn utterance, made in His sanctuary (cf. Amos 4:2; Psalms 89:35).
The point is that we must be in the sanctuary (Psalms 73:17), where God dwells, to know God’s view of a situation. There He makes His thoughts known in response to our questions. Knowing how God thinks about a matter gives rise to exult, to leaping for joy. Then despair and doubt disappear and certainty about the outcome of the battle comes.
First God pronounces His rights over Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (Psalms 60:6b-7). Shechem is on the west side of the Jordan, in the land, and Succoth is on the east side, the wilderness side of the Jordan. They point to the beginning of Jacob’s return to the promised land (Genesis 33:17-18). That God will “portion out”, or divide Shechem proves His right to it (Psalms 60:6b). He will give it to whom it belongs. The “measuring out of the valley of Succoth” has the same meaning. God will measure out the whole area and thus give the precisely measured area to whom it belongs, no more and no less.
“Gilead” lies in the wilderness side of the Jordan and “Manasseh” lies partly in the land and partly on the east side, the wilderness side of the Jordan (Psalms 60:7). Of Gilead and of all Manasseh God says that it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Ephraim is seen as a helmet, or shield, literally “strength”, in terms of protection. Of Judah God says that he is His scepter, or lawgiver (cf. Genesis 49:10; Numbers 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.
Next, God lets it be known that He also has ownership of all the territories outside of Israel. Of these, He mentions Moab, Edom and Philistia by name (Psalms 60:8). These areas lie east, south and west of Israel respectively and are within the boundaries of the land as promised to Abraham. God adds something to these names as well.
During the great tribulation, the remnant will flee to Moab, just as David’s parents fled to Moab from King Saul (1 Samuel 22:3-4). Of Moab, God says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God used Moab to cleanse His people there (Isaiah 16:4).
Of Edom He says that He will throw His shoe thereon. This means that He will subject this people to Himself (cf. Rth 4:7). Philistia is called to shout loud because of God. This is a forced loud shouting. They must do so because of God’s awesome deeds on behalf of His people and at the expense of His people’s enemies, among whom they are.
Psalms 89:47
God Has Spoken
The answer from God that David is asking for (Psalms 60:5), God gives “in His holiness” or “in His sanctuary” (Psalms 60:6). This answer is the heart of the psalm. It is the turning point of crying out to God for help, to which God responds. It is a solemn utterance, made in His sanctuary (cf. Amos 4:2; Psalms 89:35).
The point is that we must be in the sanctuary (Psalms 73:17), where God dwells, to know God’s view of a situation. There He makes His thoughts known in response to our questions. Knowing how God thinks about a matter gives rise to exult, to leaping for joy. Then despair and doubt disappear and certainty about the outcome of the battle comes.
First God pronounces His rights over Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (Psalms 60:6b-7). Shechem is on the west side of the Jordan, in the land, and Succoth is on the east side, the wilderness side of the Jordan. They point to the beginning of Jacob’s return to the promised land (Genesis 33:17-18). That God will “portion out”, or divide Shechem proves His right to it (Psalms 60:6b). He will give it to whom it belongs. The “measuring out of the valley of Succoth” has the same meaning. God will measure out the whole area and thus give the precisely measured area to whom it belongs, no more and no less.
“Gilead” lies in the wilderness side of the Jordan and “Manasseh” lies partly in the land and partly on the east side, the wilderness side of the Jordan (Psalms 60:7). Of Gilead and of all Manasseh God says that it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Ephraim is seen as a helmet, or shield, literally “strength”, in terms of protection. Of Judah God says that he is His scepter, or lawgiver (cf. Genesis 49:10; Numbers 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.
Next, God lets it be known that He also has ownership of all the territories outside of Israel. Of these, He mentions Moab, Edom and Philistia by name (Psalms 60:8). These areas lie east, south and west of Israel respectively and are within the boundaries of the land as promised to Abraham. God adds something to these names as well.
During the great tribulation, the remnant will flee to Moab, just as David’s parents fled to Moab from King Saul (1 Samuel 22:3-4). Of Moab, God says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God used Moab to cleanse His people there (Isaiah 16:4).
Of Edom He says that He will throw His shoe thereon. This means that He will subject this people to Himself (cf. Rth 4:7). Philistia is called to shout loud because of God. This is a forced loud shouting. They must do so because of God’s awesome deeds on behalf of His people and at the expense of His people’s enemies, among whom they are.
Psalms 89:48
God Has Spoken
The answer from God that David is asking for (Psalms 60:5), God gives “in His holiness” or “in His sanctuary” (Psalms 60:6). This answer is the heart of the psalm. It is the turning point of crying out to God for help, to which God responds. It is a solemn utterance, made in His sanctuary (cf. Amos 4:2; Psalms 89:35).
The point is that we must be in the sanctuary (Psalms 73:17), where God dwells, to know God’s view of a situation. There He makes His thoughts known in response to our questions. Knowing how God thinks about a matter gives rise to exult, to leaping for joy. Then despair and doubt disappear and certainty about the outcome of the battle comes.
First God pronounces His rights over Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (Psalms 60:6b-7). Shechem is on the west side of the Jordan, in the land, and Succoth is on the east side, the wilderness side of the Jordan. They point to the beginning of Jacob’s return to the promised land (Genesis 33:17-18). That God will “portion out”, or divide Shechem proves His right to it (Psalms 60:6b). He will give it to whom it belongs. The “measuring out of the valley of Succoth” has the same meaning. God will measure out the whole area and thus give the precisely measured area to whom it belongs, no more and no less.
“Gilead” lies in the wilderness side of the Jordan and “Manasseh” lies partly in the land and partly on the east side, the wilderness side of the Jordan (Psalms 60:7). Of Gilead and of all Manasseh God says that it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Ephraim is seen as a helmet, or shield, literally “strength”, in terms of protection. Of Judah God says that he is His scepter, or lawgiver (cf. Genesis 49:10; Numbers 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.
Next, God lets it be known that He also has ownership of all the territories outside of Israel. Of these, He mentions Moab, Edom and Philistia by name (Psalms 60:8). These areas lie east, south and west of Israel respectively and are within the boundaries of the land as promised to Abraham. God adds something to these names as well.
During the great tribulation, the remnant will flee to Moab, just as David’s parents fled to Moab from King Saul (1 Samuel 22:3-4). Of Moab, God says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God used Moab to cleanse His people there (Isaiah 16:4).
Of Edom He says that He will throw His shoe thereon. This means that He will subject this people to Himself (cf. Rth 4:7). Philistia is called to shout loud because of God. This is a forced loud shouting. They must do so because of God’s awesome deeds on behalf of His people and at the expense of His people’s enemies, among whom they are.
Psalms 89:49
Prayer for Help From Distress
After God has announced His right of ownership of various places and areas inside and outside Israel, David asks: “Who will bring me into the besieged city?” (Psalms 60:9). The fortress of Petra, built in rock, the capital of Edom, is that besieged city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, to its center?
He himself gives the answer to his question. It can be none other than God (Psalms 60:10). But God has rejected. Here faith speaks. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not march out with the armies of His people, so they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.
David said in Psalms 60:1b that God had rejected Israel and therefore did not go with Israel. But now God wants Israel to go to battle. David says that it is only possible if He Himself goes with them. He does like Moses who says to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).
After all his considerations, David comes to the conclusion that he can only do powerful deeds if God gives them His help. Thus he comes to the intercession of Psa 60:11-12. Those who fear God can appeal to no one else in their distress but Him alone (Psalms 60:12). God has brought them into that distress and therefore He is the Only One Who can also lead them out of it. That is why they cry out for His help. They know: “Deliverance by man is in vain” (cf. Isaiah 2:22).
We can also apply this spiritually. When a man is in spiritual distress over his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this cause He gave His Son. The same applies to the guidance in the believer’s life. Only God knows which way to go. Therefore, he must come to Him and not be led by men. He has given His Word and His Spirit to guide him.
Only with God, with His help, can God’s people do valiantly (Psalms 60:12). He provides His people with strength and courage to fight the enemies. This statement demonstrates trust in God in the awareness of one’s own powerlessness. If He is with them, they will tread down their adversaries, which is to say that God treads them down (cf. Romans 16:20a).
Psalms 89:50
Prayer for Help From Distress
After God has announced His right of ownership of various places and areas inside and outside Israel, David asks: “Who will bring me into the besieged city?” (Psalms 60:9). The fortress of Petra, built in rock, the capital of Edom, is that besieged city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, to its center?
He himself gives the answer to his question. It can be none other than God (Psalms 60:10). But God has rejected. Here faith speaks. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not march out with the armies of His people, so they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.
David said in Psalms 60:1b that God had rejected Israel and therefore did not go with Israel. But now God wants Israel to go to battle. David says that it is only possible if He Himself goes with them. He does like Moses who says to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).
After all his considerations, David comes to the conclusion that he can only do powerful deeds if God gives them His help. Thus he comes to the intercession of Psa 60:11-12. Those who fear God can appeal to no one else in their distress but Him alone (Psalms 60:12). God has brought them into that distress and therefore He is the Only One Who can also lead them out of it. That is why they cry out for His help. They know: “Deliverance by man is in vain” (cf. Isaiah 2:22).
We can also apply this spiritually. When a man is in spiritual distress over his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this cause He gave His Son. The same applies to the guidance in the believer’s life. Only God knows which way to go. Therefore, he must come to Him and not be led by men. He has given His Word and His Spirit to guide him.
Only with God, with His help, can God’s people do valiantly (Psalms 60:12). He provides His people with strength and courage to fight the enemies. This statement demonstrates trust in God in the awareness of one’s own powerlessness. If He is with them, they will tread down their adversaries, which is to say that God treads them down (cf. Romans 16:20a).
Psalms 89:51
Prayer for Help From Distress
After God has announced His right of ownership of various places and areas inside and outside Israel, David asks: “Who will bring me into the besieged city?” (Psalms 60:9). The fortress of Petra, built in rock, the capital of Edom, is that besieged city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, to its center?
He himself gives the answer to his question. It can be none other than God (Psalms 60:10). But God has rejected. Here faith speaks. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not march out with the armies of His people, so they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.
David said in Psalms 60:1b that God had rejected Israel and therefore did not go with Israel. But now God wants Israel to go to battle. David says that it is only possible if He Himself goes with them. He does like Moses who says to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).
After all his considerations, David comes to the conclusion that he can only do powerful deeds if God gives them His help. Thus he comes to the intercession of Psa 60:11-12. Those who fear God can appeal to no one else in their distress but Him alone (Psalms 60:12). God has brought them into that distress and therefore He is the Only One Who can also lead them out of it. That is why they cry out for His help. They know: “Deliverance by man is in vain” (cf. Isaiah 2:22).
We can also apply this spiritually. When a man is in spiritual distress over his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this cause He gave His Son. The same applies to the guidance in the believer’s life. Only God knows which way to go. Therefore, he must come to Him and not be led by men. He has given His Word and His Spirit to guide him.
Only with God, with His help, can God’s people do valiantly (Psalms 60:12). He provides His people with strength and courage to fight the enemies. This statement demonstrates trust in God in the awareness of one’s own powerlessness. If He is with them, they will tread down their adversaries, which is to say that God treads them down (cf. Romans 16:20a).
Psalms 89:52
Prayer for Help From Distress
After God has announced His right of ownership of various places and areas inside and outside Israel, David asks: “Who will bring me into the besieged city?” (Psalms 60:9). The fortress of Petra, built in rock, the capital of Edom, is that besieged city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, to its center?
He himself gives the answer to his question. It can be none other than God (Psalms 60:10). But God has rejected. Here faith speaks. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not march out with the armies of His people, so they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.
David said in Psalms 60:1b that God had rejected Israel and therefore did not go with Israel. But now God wants Israel to go to battle. David says that it is only possible if He Himself goes with them. He does like Moses who says to the LORD: “If Your presence does not go [with us], do not lead us up from here” (Exodus 33:15).
After all his considerations, David comes to the conclusion that he can only do powerful deeds if God gives them His help. Thus he comes to the intercession of Psa 60:11-12. Those who fear God can appeal to no one else in their distress but Him alone (Psalms 60:12). God has brought them into that distress and therefore He is the Only One Who can also lead them out of it. That is why they cry out for His help. They know: “Deliverance by man is in vain” (cf. Isaiah 2:22).
We can also apply this spiritually. When a man is in spiritual distress over his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this cause He gave His Son. The same applies to the guidance in the believer’s life. Only God knows which way to go. Therefore, he must come to Him and not be led by men. He has given His Word and His Spirit to guide him.
Only with God, with His help, can God’s people do valiantly (Psalms 60:12). He provides His people with strength and courage to fight the enemies. This statement demonstrates trust in God in the awareness of one’s own powerlessness. If He is with them, they will tread down their adversaries, which is to say that God treads them down (cf. Romans 16:20a).