Psalms 59:13

Psa 59:13 Consume [them] in wrath, consume [them], that they [may] not [be]: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.

Ver. 13. Consume them in wrath, &c.] But by degrees, as Psa 59:11, slowly, but surely and severely; that they may feel themselves wasted. There may be much poison in little drops, paulatim seu gradatim et in fine penitus corruant (Kimchi).

And let them know] Know to their cost; or, let men know.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 59:13. Consume them in wrath — By degrees, and after thou hast made them to wander about, Psa 59:11. That they may not be — Namely, any more in the land of the living; and let them know — Experimentally, and to their cost; that God ruleth — Over and above them; that though Saul be king, yet God is his superior in power and authority, and all things shall be ordered among us, not as Saul pleases, but as God pleases; and therefore I shall be preserved, and at the proper time crowned, in spite of all that Saul or his forces can do against me. In Jacob unto the ends of the earth — In the land, and over the people of Israel, whose king and governor he is in a peculiar manner, and throughout the world. The sense is, that by those eminent and extraordinary discoveries of thy power, wisdom, and justice, it may be evident, both to them, and to all that hear of it, that thou art no inferior or local deity, like the gods of the heathen, but the high and mighty Jehovah, the Creator, Upholder, Governor, and Judge of the whole world.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

14. (Psa 59:13.) Consume in wrath, consume (them), and let them be no more, and let them know that God (is) ruling in Jacob, unto the ends of the earth. The first verb strictly means to cause to cease, to finish, to destroy so that nothing is left. Let them be no more, let them cease to be. By itself, the Hebrew phrase would seem to mean, and they are not, but the tense, which is not expressed in the original, must be determined by the prayer preceding. The last clause might at first sight seem to mean, let my enemies know that God rules not only in Israel, but throughout the earth. But this is forbidden by the prayer that they may cease to be, and would require a connecting particle of some sort after Jacob. The true construction, indicated by the accents, is, and let them (i.e. men in general) know to the ends of the earth, that God (is) ruling (i.e. habitually rules) in Jacob. This description of the whole world as witnessing and interested in God's dealings with his chosen people, is in strict accordance with the very end for which he chose them, and is particularly characteristic of David. See above, on Psa 18:49; Psa 56:5; Psa 56:9; Psa 56:11, and compare his language to Goliath, 1Sa 17:46 : "This day will Jehovah deliver thee into my hand, and I will smite thee that all the earth may know that there is a God in Israel."

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

When thy time shall come, and when they have sufficiently served for an example of thy vengeance unto others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God's presence and power in and for His Church will be known abroad (Sa1 17:46; Psa 46:10-11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Consume, consume them in wrath, that they may not be David may seem to contradict himself in praying for the utter destruction of his enemies, when immediately before he had expressed his desire that they might not be exterminated at once. What else could he mean when he asks that God would consume them in wrath, but that he would cut them off suddenly, and not by a gradual and slower process of punishment? But he evidently refers in what he says here to a different point of time, and this removes any apparent inconsistency, for he prays that when they had been set up for a sufficient period as an example, they might eventually be devoted to destruction. It was customary with the victorious Roman generals, first to lead the captives which had been kept for the day of triumph through the city, and afterwards, upon reaching the capital, to give them over to the lictors for execution. Now David prays that when God had, in a similar manner, reserved his enemies for an interval sufficient to illustrate his triumph, he would upon this consign them to summary punishment. The two things are not at all inconsistent; first, that the divine judgments should be lengthened out through a considerable period, to secure their being remembered better, and that then, upon sufficient evidence being given to the world of the certainty with which the wicked are subjected in the displeasure of God to the slower process of destruction, he should in due time bring them forth to final execution, the better to awake, by such a demonstration of his power, the minds of those who may be more secure than others, or less affected by witnessing moderate inflictions of punishment. He adds, accordingly, that they may know, even to the ends of the earth, that God ruleth in Jacob Some would insert the copulative particle, reading, that they may know that God rules in Jacob, and in all the nations of the world, an interpretation which I do not approve, and which does violence to the sense. The allusion is to the condign nature of the judgment, which would be such that the report of it would reach the remotest regions, and strike salutary terror into the minds even of their benighted and godless inhabitants. He was more especially anxious that God should be recognised as ruling in the Church, it being preposterous that the place where his throne was erected should present such an aspect of confusion as converted his temple into a den of thieves.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) That they may not be.—Better, That they may be no more. These words are to be taken closely together. The signal overthrow of the poet’s foes is to be a proof to the ends of the world of the sovereign rule of the God of Jacob.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Consume them in wrath, consume them] For the emphatic repetition cp. Psa_57:1; Psa_57:7-8; and for the wrath of divine judgement cp. Psa_56:7.

that they may not be] Better as R.V., that they be no more.

and let them know] It is best to regard the subject of the verb as indefinite, let men know; and to connect unto the ends of the earth with this clause. Let it be known throughout the length and breadth of the world. Cp. 1Sa_17:46 : ‘that all the earth may know that there is a God in Israel.’ The P.B.V. ‘that it is God that ruleth in Jacob, and unto the ends of the world,’ gives an equally good sense, but requires the insertion of the conjunction.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Consume them in wrath, consume them,.... The repetition of the request shows the ardour and vehemency of the mind of the petitioner, and the importunity in which he put up the petition; and suggests that the persons designed were guilty of very great sins, deserving of the wrath of God, and which came upon them to the uttermost, Th1 2:16;

that they may not be; either any more in the land of the living; be utterly extinct, having no being in this world, Jer 31:15; or that they might not be in the glory and grandeur, in the honour, dignity, and felicity, they once were in; which best suits the present state of the Jews; and this sense better agrees with what follows;

and let them know that God ruleth in Jacob, unto the ends of the earth; this is to be understood of the Messiah, who is God over all, blessed for ever, and is the ruler in Israel, King of saints; reigns over the house of Jacob, in his church, and among his people, wherever they are; even to the ends of the earth, where he has had, or will have, some that are subject to him: for his dominion will be from sea to sea, and from the river to the ends of the earth, Psa 72:8; and this his government is known to men good and bad, by the judgments which he executeth; and particularly it is apparent that he is made Lord and Christ, and that he is come in his kingdom, and with power, by the vengeance taken on the Jewish nation.

Selah; on this word; see Gill on Psa 3:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Consume them in wrath - Or, in thy justice. The idea in the word “consume” here is to finish; to complete; to bring to an end. It does not mean to “burn” them as our word might seem to imply, nor is there any reference to the “mode” or “manner” in which their power was to be brought to an end. It is merely a prayer that all their plans might be frustrated; that there might be an entire completion of their attempts; or that they might be in no sense successful.

Consume them - The expression is repeated for the sake of emphasis, implying a desire that the work might be “complete.”

That they may not be - That things might be as if they were not in the land of the living.

And let them know - Those who are now plotting my death.

That God ruleth in Jacob - That God rules among his people, protecting them and guarding them from the attacks of their enemies; that he is their friend, and that he is the enemy of all those who seek to injure and destroy them.

Unto the ends of the earth - Everywhere. All over the world. Let it be shown that the same principles of government prevail wherever man abides or wanders - that God manifests himself everywhere as the friend of right, and the enemy of wrong. The phrase “the ends of the earth,” is in accordance with the prevailing conception that the earth was an extended plane, and that it had limits or boundaries. Compare the notes at Isa 40:22, notes at Isa 40:28.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Consume them by degrees, and after thou hast made them to wander about, Psa 59:11.

That they may not be, to wit, in the land of the living, any more; as this phrase is frequently understood, whereof divers instances have been given.

Let them know experimentally, and to their cost, that God ruleth over and above them; that though Saul be king, yet God is his superior in power and authority, and all things among us shall be disposed, not as it pleaseth Saul, which his parasites are always suggesting to him, but as God will; and therefore I shall be preserved, and in fit time crowned, in spite of all that Saul or his forces can do against me.

In Jacob; in the land and over the people of Israel, whose king and governor he is in a peculiar manner.

Unto; or, and into; the contraction and being oft understood, as hath been noted before. These words may be referred, either,

1. To God’s ruling; let them know that God ruleth, not only in Jacob, but also to the ends of the earth. Or,

2. To men’s knowing; let them, or let men, know, even to the ends of the earth, that God ruleth in Jacob; let thy judgments be so manifest and dreadful in the destruction of thy wicked enemies, that not only Israelites, but even the remote nations of the world, may see it, and acknowledge thy power and providence in it.

The ends of the earth; either of this land; or rather, of the world. The sense is, That by those eminent and extraordinary discoveries of thy power, and wisdom, and justice it may be evident, both to them and to all that hear of it, that thou art no puny, or inferior, or topical god, like the gods of heathens, whose government is confined to a narrow compass; but the high and mighty God, and the great Ruler of the whole world.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 13. Consume them in wrath. As if he had changed his mind and would have them brought to a speedy end, or if spared would have them exist as ruins, he cries, consume them, and he redoubles his cry, consume them; nay, he gives a triple note,

that they may not be. Revilers of God whose mouths pour forth such filth as David was on this occasion obliged to hear, are not to be tolerated by a holy soul; indignation must flame forth, and cry to God against them. When men curse the age and the place in which they live, common humanity leads the righteous to desire that they may be removed. If they could be reformed it would be infinitely better; but if they cannot, if they must and will continue to be like mad dogs in a city, then let them cease to be. Who can desire to see such a generation perpetuated?

And let them know; i.e., let all the nations know,

that God ruleth in Jacob unto the ends of the earth. He whose government is universal fixes his headquarters among his chosen people, and there in special he punishes sin. So David would have all men see. Let even the most remote nations know that the great moral Governor has power to destroy ungodliness, and does not wink at iniquity in any, at any time, or in any place. When sin is manifestly punished it is a valuable lesson to all mankind. The overthrow of a Napoleon is a homily for all monarchs, the death of a Tom Paine a warning to all infidels, the siege of Paris a sermon to all cities.

Selah. Good cause there is for this rest, when a theme so wide and important is introduced. Solemn subjects ought not to be hurried over; nor should the condition of the heart while contemplating themes so high be a matter of indifference. Reader, bethink thee. Sit thou awhile and consider the ways of God with men.

Ver. 13. Consume them, emphatically, consume them in wrath, that they may not be; which at first sight seems contrary to his first desire, Slay them not; but it is not so, for he speaks not of their life, as if he would have them so consumed, that they should not remain alive; but he desires only a consumption of their power, royalty, command, etc. And so these words are a farther explication of his second desire, Bring them down. He would have them so brought down and consumed in their strength, dignity, command, wealth, riches, that made them proud, that they never be able any more to oppose God, hurt his people, trample upon religion and his church; he would have them live. William Nicholson.

Ver. 13. Consume them. I hear of sad doings in Poland, of villages burnt down, of peaceable men deported to Siberia by hundreds, of woman flogged; and when I look away to that Warsaw market place where a woman, nearly naked, is being publicly beaten, and when I see cruel Mouravieff smile as the blood jets forth from the scourged shoulders, I will not deny that I feel very much tempted to say, "Happy man, whose bullet in fair flight should empty that saddle!" Am I bloodthirsty in this? Am I vindictive? Do you condemn me for this feeling? R. A. Bertram.

Ver. 13. That they may not be. By the word wmgyaw, that they may not be, may be understood either a vile and wretched state in general, or even total destruction. The former must indeed here be admitted, as is plain from the context, yet not to the exclusion of the latter sense; since a miserable condition, such as in a disease, issues in destruction at length. Not to be is evidently by no means rarely taken for to be nobody, to be wretched, afflicted, despised. Compare Jer 31:15. Hermann Venema.

Ver. 13. Selah. Though God be in all his words Yea and Amen, yet in setting this seal of Selah to this doctrine, he hath testified his will that he would have all these things the better understood and the deeper imprinted; that if the wicked go on to persecute the godly, Selah, assuredly God will have them in derision; Selah, assuredly God shall shiver their bones, shake their best actions, and discover their impurity; Selah, assuredly God's hand shall be heavy upon them, and they shall not discern it to be his hand till they are consumed. Selah, assuredly, verily, amen, this is a faithful, an infallible truth; as the Lord liveth it shall be so. Abraham Wright.

Ver. 13 (last clause). God as the God of the church, his government as such, known in all human history.

Psalms 59:14*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

13. Consume them… that they may not be—He speaks of them as a conspiracy, a combination of wicked men. In this sense they would lose their power and fall to pieces when they should become divided in counsel.

This literally took place afterwards, on another occasion, when Ahithophel’s counsel was rejected, and consummated when Absalom was slain. See note on Psa_55:9.

Unto the ends of the earth—Again the intrigues of heathen enmity to Israel are referred to, as in Psa_59:5; Psa_59:8, which see. The sense is, “They shall know to the ends of the earth that God ruleth.” Compare 1Sa_17:46

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Consume them in wrath, consume them; or, "make an end of them them to naught." That they may not be; or, "that they be no more." And let them know that God ruleth in Jacob unto the ends of the earth. The frustration of their plans, and their signal punishment, will cause the God of Israel to be recognized widely as the King of the whole earth. Compare the words of David to Goliath, "I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. (1Sa_17:46)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Not be - In the land of the living any more.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The sin of their mouth is the word of their lips, and the poor who are pursued by them because of the curse and the lies that they tell, are seized through their haughtiness.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.