Psalm 59:16
But I will sing of your power; yes, I will sing aloud of your mercy in the morning: for you have been my defense and refuge in the day of my trouble.
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EXPOSITORY (ENGLISH BIBLE)
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.But I will sing of thy power - That is, I will praise thee for the manifestation of thy power in rescuing me from danger.

Yea, I will sing aloud of thy mercy in the morning - When the light dawns; when these troubles are over; when the night of calamity shall have passed by. There is an allusion here, probably, to the fact that they encompassed the place of his abode at night Psalm 59:6, Psalm 59:14; but there is also the implied idea that that night was emblematic of sorrow and distress. The morning would come; morning after such a night of sorrow and trouble; a morning of joy and gladness, when he would feel that he had complete deliverance. Then would he praise God aloud. Compare the notes at Isaiah 21:12.

For thou hast been my defense and refuge in the day of my trouble - That is, he looked to the time when he would feel this; when looking back he could say this; when in view of it he would praise God.

16, 17. Contrast the lot of God's servant, who employs his time in God's praise.

sing aloud … in the morning—when they retire famishing and disappointed, or it may denote delightful diligence in praise, as in Ps 30:5.

16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.

17 Unto thee, O my strength, will I:sing: for God is my defence, and the God of my mercy.

Psalm 59:16

"But I will sing of thy power." The wicked howl, but I sing and will sing. Their power is weakness, but thine is omnipotence; I see them vanquished and thy power victorious, and for ever and ever will I sing of thee. "Yea, I will sing aloud of thy mercy in the morning." When those lovers of darkness find their game is up, and their midnight howlings die away, then will I lift up my voice on high and praise the lovingkindness of God without fear of being disturbed. What a blessed morning will soon break for the righteous, and what a song will be theirs! Sons of the morning, ye may sigh to-night, but joy will come on the wings of the rising sun, Tune your harps even now, for the signal to commence the eternal music will soon be given; the morning cometh and your sun shall go no more down for ever. "For thou hast been my defence." The song is for God alone, and it is one which none can sing but those who have experienced the lovingkindness of their God. Looking back upon a past all full of mercy, the saints will bless the Lord with their whole hearts, and triumph in him as the high place of their security. "And refuge in the day of my trouble." The greater our present trials the louder will our future songs be, and the more intense our joyful gratitude. Had we no day of trouble, where were our season of retrospective thanksgiving? David's besetment by Saul's bloodhounds creates an opportunity for divine interposition and so for triumphant praise.

Psalm 59:17

"Unto thee, O my strength, will I sing." What transport is here! What a monopolising of all his emotions for the one object of praising God! Strength has been overcome by strength; not by the hero's own prowess, but by the might of God alone. See how the singer girds himself with the almightiness of God, and calls it all his own by faith. Sweet is the music of experience, but it is all for God; there is not even a stray note for man, for self, Or for human helpers. "For God is my defence, and the God of my mercy." With full assurance he claims possession of the Infinite as his protection and security. He sees God in all, and all his own. Mercy rises before him, conspicuous and manifold, for he feels he is undeserving and security is with him, undisturbed and impregnable, for he knows that he is safe in divine keeping. Oh, choice song! My soul would sing it now in defiance of all the dogs of hell. Away, away, ye adversaries of my soul, the God of my mercy will keep ye all at bay -

"Nor shall th' infernal lion rend

Whom he designs to keep."

No text from Poole on this verse. But I will sing of thy power,.... In creating all things out of nothing; in upholding all things in being; in the redemption of his people; in their conversion and calling; in the preservation of them to eternal happiness; in the performance of his promises to them; in the destruction of their enemies; and in their protection:

yea, I will sing aloud of thy mercy in the morning; of providential mercies, which are new every morning; and of special mercy in the heart of God, in the covenant of his grace, in redemption, in regeneration, in the pardon of sin, and in eternal life and salvation;

for thou hast been my defence; See Gill on Psalm 59:9;

and refuge in the day of my trouble; whither he fled, and found protection and safety; See Gill on Psalm 9:9.

But I will sing of thy {n} power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.

(n) Who used the policy of a weak woman to confound the enemies strength, 1Sa 19:12.

EXEGETICAL (ORIGINAL LANGUAGES)
16, 17. Render,

Yet as for me, I shall sing of thy strength;

Yea, I shall sing aloud of thy lovingkindness in the morning:

For thou hast been a high tower for me,

And a refuge In the day of my distress.

Unto thee, O my strength, will I make melody,

For God is my high tower, the God of my lovingkindness.

Thou hast been, for in the language of faith he looks back upon the deliverance from the morning of peace which succeeds the night of anxiety.

The refrain is slightly varied from Psalm 59:9 : the patient waiting of the night is changed into the joyous song of the morning.Verse 16. - But I will sing of thy power; rather, of thy strength - the same word as that used in vers. 9 and 17. Yea, I will sing aloud of thy mercy in the morning. When the morning came, David had escaped (1 Samuel 19:12), and could "sing of God's mercy" securely at Ramah, where he had joined Samuel. For thou hast been my Defense and Refuge in the day of my trouble; or, my High Tower, as in vers. 9 and 17. In this second half of the Psalm the cry of fear is hushed. Hope reigns, and anger burns more fiercely. The Ker says that Psalm 59:11 is to be read: אלהי חסדּי יקדּמני, my gracious God will anticipate me, - but with what? This question altogether disappears if we retain the Chethb and point אלהי הסדּו: my God will anticipate me with His mercy (cf. Psalm 21:4), i.e., will meet me bringing His mercy without any effort of mine. Even the old translators have felt that chcdw must belong to the verb as a second object. The lxx is perfectly correct in its rendering, ὁ Θεὸς μου τὸ ἔλεος αὐτοῦ προφθάσει με. The Ker has come into existence in looking to v. 18, according to which it seems as though אלהי הסדּי ought to be added to the refrain, Psalm 59:10 (cf. a similar instance in Psalm 42:6-7). But Psalm 59:11 would be stunted by doing this, and it accords with Biblical poetic usage that the refrain in v. 18 should be climactic in comparison with Psalm 59:10 (just as it also does not altogether harmonize in its first half); so that Olshausen's proposal to close Psalm 59:10 with אלהי חסדי and to begin Psalm 59:11 with חסדו (cf. Psalm 79:8) is only just to be put on record. The prayer "slay them not" does not contradict the prayer that follows for their destruction. The poet wishes that those who lie in wait for him, before they are totally swept away, may remain for a season before the eyes of this people as an example of punishment. In accordance with this, הניעמו, by a comparison of the Hiph. in Numbers 32:13, and of the Kal in Psalm 59:16, Psalm 109:10, is to be rendered: cause them to wander about (Targum, cf. Genesis Rabba, ch. 38 init., טלטלמו); and in connection with בחילך one is involuntarily reminded of Psalm 10:10, Psalm 10:14, and is tempted to read בחלך or בחלך: cause them to wander about in adversity or wretchedness, equals Arab. ‛umr ḥâlik, vita caliginosa h. e. misera), and more especially since בחילך occurs nowhere else instead of בּזרעך or בּימינך. But the Jod in בחילך is unfavourable to this supposition; and since the martial apostrophe of God by "our shield" follows, the choice of the word is explained by the consideration that the poet conceives of the power of God as an army (Joel 2:25), and perhaps thinks directly of the heavenly host (Joel 3:11), over which the Lord of Hosts holds command (Hitzig). By means of this He is first of all to cause them to go astray (נע ונד, Genesis 4:12), then utterly to cast them down (Psalm 56:8). The Lord (אדני) is to do this, as truly as He is Israel's shield against all the heathen and all pseudo-Israelites who have become as heathen. The first member of Psalm 59:13 is undoubtedly meant descriptively: "the sin of their mouth (the sin of the tongue) is the word of their lips" (with the dull-toned suffix mo, in the use of which Psalm 59 associates itself with the Psalms of the time of Saul, Psalm 56:1-13, Psalm 11:1-7, Psalm 17:1-15, 22, 35, Psalm 64:1-10). The combination ולילּכדוּ בגאונם, however, more readily suggests parallel passages like Proverbs 11:6 than Proverbs 6:2; and moreover the מן of the expression וּמאלה וּמכּחשׁ, which is without example in connection with ספּר, and, taken as expressing the motive (Hupfeld), ought to be joined with some designations of the disposition of mind, is best explained as an appended statement of the reason for which they are to be ensnared, so that consequently יספּרוּ (cf. Psalm 69:27; Psalm 64:6) is an attributive clause; nor is this contrary to the accentuation, if one admits the Munach to be a transformation of Mugrash. It is therefore to be rendered: "let them, then, be taken in their pride, and on account of the curse and deceit which they wilfully utter." If, by virtue of the righteousness of the Ruler of the world, their sin has thus become their fall, then, after they have been as it were a warning example to Israel, God is utterly to remove them out of the way, in order that they (it is unnecessary to suppose any change of subject), while perishing, may perceive that Elohim is Ruler in Jacob (בּ, used elsewhere of the object, e.g., Micah 5:1, is here used of the place of dominion), and as in Jacob, so from thence unto the ends of the earth (ל like על, Psalm 48:11) wields the sceptre. Just like the first group of the first part, this first group of the second part also closes with Sela.

The second group opens like the second group in the first part, but with this exception, that here we read וישׁבוּ, which loosely connects it with what precedes, whereas there it is ישׁוּבוּ. The poet's gaze is again turned towards his present straitened condition, and again the pack of dogs by which Saul is hunting him present themselves to his mind. המּה points towards an antithesis that follows, and which finds its expression in ואני. ויּלינוּ and לבּקר stand in direct contrast to one another, and in addition to this לערב has preceded. The reading of the lxx (Vulgate, Luther, [and authorized version]), καὶ γογγύσουσιν equals ויּלּינוּ or ויּלּנוּ, is thereby proved to be erroneous. But if ויּלינוּ is the correct reading, then it follows that we have to take Psalm 59:16 not as foretelling what will take place, but as describing that which is present; so that consequently the fut. consec. (as is frequently the case apart from any historical connection) is only a consecutive continuation of ינוּעוּן (for which the Ker has יניעוּן; the form that was required in Psalm 59:12, but is inadmissible here): they wander up and down (נוּע as in Psalm 109:10, cf. נוּד, Job 15:23) to eat (that is to say, seeking after food); and if they are not satisfied, they pass the night, i.e., remain, eager for food and expecting it, over night on the spot. This interpretation is the most natural, the simplest, and the one that harmonizes best not only with the text before us (the punctuation ישׂבּעוּ, not ישׂבּעוּ, gives the member of the clause the impress of being a protasis), but also with the situation. The poet describes the activity of his enemies, and that by completing or retouching the picture of their comparison to dogs: he himself is the food or prey for which they are so eager, and which they would not willingly allow to escape them, and which they nevertheless cannot get within their grasp. Their morbid desire remains unsatisfied: he, however, in the morning, is able to sing of the power of God, which protects him, and exultantly to praise God's loving-kindness, which satiates and satisfies him (Psalm 90:14); for in the day of fear, which to him is now past, God was his inaccessible stronghold, his unapproachable asylum. To this God, then, even further the play of his harp shall be directed (אזמּרה), just as was his waiting or hoping (אשׁמרה, Psalm 59:10).

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