Psalm 59:13
Consume them in wrath, consume them, that they may not be: and let them know that God rules in Jacob to the ends of the earth. Selah.
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(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.

Psalm 59:13. Consume them in wrath — By degrees, and after thou hast made them to wander about, Psalm 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.59:8-17 It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, in whom we shall be safe. It is very comfortable to us, in prayer, to look to God as the God of our mercy, the Author of all good in us, and the Giver of all good to us. The wicked can never be satisfied, which is the greatest misery in a poor condition. A contented man, if he has not what he would have, yet he does not quarrel with Providence, nor fret within himself. It is not poverty, but discontent that makes a man unhappy. David would praise God because he had many times, and all along, found Him his refuge in the day of trouble. He that is all this to us, is certainly worthy of our best affections, praises, and services. The trials of his people will end in joy and praise. When the night of affliction is over, they will sing of the Lord's power and mercy in the morning. Let believers now, in assured faith and hope, praise Him for those mercies, for which they will rejoice and praise him for ever.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 Isaiah 40:22, notes at Isaiah 40:28.

13. 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 (1Sa 17:46; Ps 46:10, 11). Consume them by degrees, and after thou hast made them to wander about, Psalm 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. 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, 1 Thessalonians 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, Jeremiah 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, Psalm 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 Psalm 3:2.

{l} 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.

(l) When your time will come, and when they have sufficiently served for an example of your vengeance to others.

13. Consume them in wrath, consume them] For the emphatic repetition cp. Psalm 57:1; Psalm 57:7-8; and for the wrath of divine judgement cp. Psalm 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. 1 Samuel 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.Verse 13. - Consume them in wrath, consume them; or, "make an end of them" ? "bring 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" (1 Samuel 17:46). First part. As far as Psalm 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Psalm 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Isaiah 56:11, on account of their bold shameless greediness, dogs. On לא in a subordinate clause, vid., Ewald, ֗286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Psalm 18:24. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn depicts those who servilely give effect to the king's evil caprice; they run hither and thither as if attacking and put themselves in position. הכונן equals התכונן, like the Hithpa. הכּסּה, Proverbs 26:26, the Hothpa. הכּבּס, Leviticus 13:55., and the Hithpa. נכּפּר, Deuteronomy 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold עוּרה לקראתי וּראה, to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. In the emphatic "Thou," however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness, the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Psalm 80:5, 20; Psalm 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth, by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Psalm 56:1, Isaiah 28:1; Symbolae, p. 15). אלהי ישׂראל is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God's interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words און כּל־בּגדי the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness (און genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.

The second begins by again taking up the description of the movements of the enemy which was begun in Psalm 59:4, Psalm 59:5. We see at a glance how here Psalm 59:7 coincides with Psalm 59:5, and Psalm 59:8 with Psalm 59:4, and Psalm 59:9 with Psalm 59:6. Hence the imprecatory rendering of the futures of Psalm 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb, nbḥ, to bark, and כלב, to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like סובב בּעיר, Sol 3:2, cf. supra Psalm 55:11), in order to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Psalm 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Psalm 37:13; Psalm 2:4; for Psalm 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Psalm 59:7 with a distich that recurs in Psalm 59:15, so it also closes now in Psalm 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1 Samuel 26:15; observe, 2 Samuel 11:16), or upon Thee will I wait (cf. ל, Psalm 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.

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