Psalms 59:8

David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.

I. He resolves to wait upon God (Psa 59:9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (Psa 59:10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa 55:3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, Psa 59:10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Psa 59:8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Psa 2:4; Pro 1:26; Isa 37:22. (2.) That God would make them standing monuments of his justice (Psa 59:11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (Psa 59:12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, Sa1 14:28, Sa1 14:44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (Psa 59:13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa 45:4. (5.) That he would make their sin their punishment, Psa 59:14, compare Psa 59:6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (Psa 59:11), and gradually consumed (Psa 59:13); those that die by famine die by inches, and feel themselves die, Lam 4:9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Psa 104:20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos 7:14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (Psa 59:15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa 56:11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.

II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, Psa 59:16, Psa 59:17. Observe,

1. What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.

2. How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (Psa 59:17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Psa 59:8 But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.

Ver. 8. But thou, O Lord, shalt laugh at them] q.d. Thou not only hearest, but jeerest, at their madness, and wilt bring all their purposes to nought with little ado; and, as it were, playing and sporting. See Psa 2:4.

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 59:8-9. But thou, O Lord, shalt laugh at them — Shalt disappoint their high confidence and hopeful designs, and then deride them, and make them ridiculous and contemptible to others. Because of his strength — That is, Saul’s strength, because he is too strong for me: or, as to his strength; will I wait on thee — Hebrew, אליךְ אשׁמרה, eeleicha eshmorah, I will observe, or look, to thee. “Saul’s soldiers give me no concern; mine eyes are toward thee;” for God is my defence — Hebrew, משׁגבי, mishgabbi, my high place, my refuge.

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

8. But thou… shalt laugh at them—Indicating with what infinite ease God will frustrate them. See on Psa_2:4.

All the heathen—This recurrence to the Gentile nations suggests how strongly David’s mind is impressed that, back of Saul and the mercenary Doeg, there was a heathen plot, or intrigue, which had worked its way into Saul’s court and threatened evil to the Hebrew people. See note on Psa_59:5. The preceding verses describe David’s enemies. The adversative sense of the particle ve, but, at the beginning of Psa_59:8, changes the subject to the contemplation of the power, mercy and judgment of God.

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

9. (Psa 59:8). And thou, Jehovah, wilt laugh at them; thou wilt mock at all nations. The resistance of whole nations, or of all collectively, is but an object of contempt to thee; how much more that of even the most potent individuals. See above, on Psa 2:4; Psa 37:13. The connection between this verse and the one before it depends upon the meaning of the question with which Psa 59:7 closes. If that be regarded as the language of the enemy, the thought to be supplied is, "But although they thus imagine that thou dost not hear, thou wilt soon undeceive them by deriding them." On the other supposition it is this: "Although I am continually tempted to say, who doth hear? I am, nevertheless, persuaded that thou dost hear and despise their impotent malignity."

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

(Compare Psa 2:4; Psa 37:13).

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

Verse 8. Thou, O Lord, shalt laugh at them] They have mocked us; God will turn them and their schemes into ridicule and contempt: "Thou shalt have all these heathenish nations in derision."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. But thou, O Jehovah! shalt laugh at them. In the face of all this opposition, David only rises to greater confidence. When he says that God would laugh at his enemies, he employs a figure which is well fitted to enhance the power of God, suggesting that, when the wicked have perfected their schemes to the uttermost, God can, without any effort, and, as it were, in sport, dissipate them all. No sooner does God connive at their proceedings, than their pride and insolence take occasion to manifest themselves: for they forget that even when he seems to have suspended operation, he needs but nod, and his judgments shall be executed. David, accordingly, in contempt of his adversaries, tells them that God was under no necessity to make extensive preparations, but, at the moment when he saw fit to make retribution, would, by a mere play of his power, annihilate them all. He in this manner conveys a severe rebuke to that blind infatuation which led them to boast so intemperately of their own powers, and to imagine that God was slumbering in the heavens. In the close of the verse, mention is made of all nations, to intimate that though they might equal the whole world in numbers, they would prove a mere mockery with all their influence and resources. Or the words may be read — Even As thou hast all the nations in derision. One thing is obvious, that David ridicules the vain boasting of his enemies, who thought no undertaking too great to be accomplished by their numbers.

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.

(8) Laugh.—Comp. Psa_2:4, Note. Probably the same contrast is intended in these clauses as in Psa_59:5.

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

8. The verbs are the same as in Psa_2:4 : cp. Psa_37:13; Isa_37:22. The bold phrase “expresses generally the truth that the machinations of God’s enemies are not less absurd than wicked.” Speaker’s Comm.

For the meaning of ‘heathen’ or ‘nations,’ see note on Psa_59:5.

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.

But thou, O Lord, shall laugh at them,.... Disappoint their counsels, hinder them from performing their enterprise; send them back with shame and confusion, and expose them to the laughter and derision of others; as Saul's messengers were, when instead of David they found an image in the bed, with a pillow of goats' hair for its bolster, Sa1 19:16; the same is said as here with respect to the enemies of Christ, Psa 2:4;

thou shall have all the Heathen in derision: either David's enemies, who, though Israelites, yet acted like Heathens to him, as in Psa 59:5; or the Gentiles that were gathered together against Christ, Psa 2:1; or the antichristian states and powers, who will be triumphed over at the time of their ruin, Rev 18:20; and even all the wicked at the last day, Pro 1:26.

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

But thou, O Lord, shalt laugh at them - That is, God will hear them, and will have all their efforts in derision, or will treat them with contempt. See Psa 2:4, note; Psa 37:13, note.

Thou shalt have all the heathen in derision - All those referred to in this psalm - the enemies of David - who have the character, and who manifest the spirit of the pagan; that is, of those who are not actuated by true religion. See the notes at Psa 59:5. This verse expresses the strong conviction of David, that all the efforts of his enemies would be vain; that God “would be” his Protector; and that he would save him from their evil designs.

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

Disappoint their high confidences and hopeful designs, and then deride them, and make them ridiculous and contemptible to others.

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

Ver. 8. But thou, O Lord, shalt laugh at them. He speaks to God, as to one who is close at hand. He points to the liers in wait and speaks to God about them. They are laughing at me, and longing for my destruction, but thou hast the laugh of them seeing thou hast determined to send them away without their victim, and made fools of by Michal. The greatest, cleverest, and most malicious of the enemies of the church are only objects of ridicule to the Lord; their attempts are utterly futile, they need give no concern to our faith.

Thou shalt have all the heathen in derision. As if David had said --What are these fellows who lie in ambush! And what is the king their master, if God be on my side? If not only these but all the heathen nations were besetting the house, yet Jehovah would readily enough disappoint them and deliver them. In the end of all things it will be seen how utterly contemptible and despicable are all the enemies of the cause and kingdom of God. He is a brave man who sees this today when the enemy is in great power, and while the church is often as one shut up and besieged in his house.

Ver. 8. God sees and smiles, he looks and laughs at these giants; he sits in heaven far above their reach; neither doth he much trouble himself about the matter; no more should we, but trust in him, and know that there is a counsel in heaven, that will dash the mould of all contrary counsels upon the earth, as the stone cut out of the mountain did the four great monarchies. Da 2:34. And therefore though the wicked, in the pride of his heart, doth persecute the poor; though they belch out with their mouth, and seek to double murder the innocent, by detraction and by deadly practice, yet God both hears and jeers at their madness, and will bring all their purposes to nought with little ado; nay, the very cruelty of his enemies will move God to make haste. The saints fare the better for the insolence and outrages of their enemies, whose ruin is thereby accelerated; and somewhat God will do the sooner for his people, lest the enemy exalt himself. Ps 140:8. Abraham Wright.

Ver. 8. (last clause). In the close of the verse, mention is made of all nations, to intimate, that though they might equal the whole world in numbers, they would prove a mere mockery with all their influence and resources. Or the words may be read--EVEN AS thou hast all the nations in derision. One thing is obvious, that David ridicules the vain boasting of his enemies, who thought no undertaking too great to be accomplished by their numbers. John Calvin.

Ver. 8-9.

8 But thou, Lord, laugh at them;

You deride all the heathen.

9 His strength! Toward thee will I keep watch,

For God is my high fort. William Kay.

None.

Psalms 59:9*

Ver. 8-9.

8 But thou, Lord, laugh at them;

You deride all the heathen.

9 His strength! Toward thee will I keep watch,

For God is my high fort. William Kay.

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

But thou, O Lord, shalt laugh at them. (comp. Psa_2:4) Thou shalt have all the heathen in derision (see the comment on ver. 5, and particularly the explanation there given of "all the heathen").

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

laugh at them

"laugh at them scornfully" or "mock them." God would laugh at them because they are worthless and powerless.

you hold all the nations in derision

"you ridicule all the nations" or "you know that the people of the nations are fools"

derision

ridicule

my strength

God's being the psalmist's strength represents God protecting him. AT: "you are my strength" or "you are my protector" (See: Metonymy)

you are my high tower

A high tower is a place that people could go to for shelter from their enemies. The psalmist speaks of God protecting him as if God were a strong, safe shelter. AT: "you protect me like a high tower" (See: Metaphor)

translationWords

Yahweh

nation

God

strength

watchtower

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

swords in their lips and they think to themselves, “Who hears?”

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.