Down to Earth But Heavenly Minded

What does Psalms Chapter 59 mean?

Although Saul was the first king of Israel, he ignored the Lord and was ultimately rejected by Him (1 Samuel 15:11). David was God’s chosen successor (1 Samuel 16:13). Even though David never attempted to take over the throne, Saul was violently jealous (1 Samuel 19:9–10). This psalm was inspired by an incident where Saul sent assassins to watch David’s home. The plot was foiled when David’s wife—Michal, daughter of king Saul—helped David escape through a window (1 Samuel 19:11–16). David mostly praises God for the rescue he is sure will come. Yet he also calls on the Lord to bring disaster and justice to these evil ones—making this one of the so-called “imprecatory” psalms.

David begins by praying for rescue. He refers to those who attack him as “bloodthirsty” or “men of blood.” These are violent people participating in evil. David often found himself in dangerous situations (1 Samuel 17:34–35, 48–49; 19:8; 2 Samuel 15:13–14). Yet, his consistent pattern was to trust in God and rely on His power (Psalm 3:1–3; 35:1–2; 54:1–3). This request is soon followed by an explanation of the activities of David’s enemies (Psalm 59:1–2).

Those who lurk to attack David act like the feral dogs of ancient Israel: moving in a pack, in the night, waiting to attack unsuspecting prey. David knows their plot is based on lies and evil, because he has done nothing to deserve their violence (1 Samuel 20:1–3). Their words are violent, and they act arrogantly as if there will be no consequence for their crimes (Psalm 59:3–7).

Still, David has confidence in God’s ultimate control over all things. David turns from an emphasis on his opponents to an expression of deep faith in the Lord’s power. He refers to God as his “strength” and anticipates the moment of victory which is sure to come. David bases this assurance on the Lord’s previous work in preserving David’s life (1 Samuel 17:34–35, 48–49). David chooses faith in God’s loyal and consistent love, rather than fear (Psalm 59:8–10).

Rather than a swift death, David prays that God will make an example of these enemies. Since David was able to escape, their crimes are in the form of plotting and lying. David knows Israel’s history of forgetting—or ignoring—God’s work on their behalf (Judges 2:16–19). He hopes their conspiracy will be revealed, and crushed, before the conspirators are completely obliterated. As with other imprecatory passages, David does not plan to take revenge himself. Instead, he trusts that God (Deuteronomy 32:35; Romans 12:19) will bring retribution (Psalm 59:11–13).

The psalm ends with David comparing the animal-like, evil noises of his enemies to his own singing of praise. David expects to be rescued from this danger and to worship God once more (Psalm 59:14–17)

Chapter Context
This is one of many psalms where David prays for rescue from his enemies (Psalm 3:1–3; 7:1–2; 54:1–2). King Saul jealously sent men to wait outside David’s home to assassinate him (1 Samuel 19:11–16), but David was able to escape with the help of his wife. Because David asks for the Lord to severely judge the wicked, this is considered one of the “imprecatory” psalms, along with Psalms 5, 10, 58, 69, 83, 109, 137, 140, and others.

Verse by Verse

Verse 1. Deliver me from my enemies, O my God;protect me from those who rise up against me;

David often experienced danger, sometimes from his own people. Early in his life, the greatest threat came from Saul, who was then king, and jealously hated David. At one point, Saul conspired to have men wait to assassinate David as he left his home in the morning. But Michal—David’s wife and Saul’s daughter—warned David and helped him escape through a window (1 Samuel 19:11–16). The incident which inspired this psalm also resembles an experience of the apostle Paul in Damascus (Acts 9:23–25).

The essence of David’s request is protection. He recognizes the conspiracy against him (Psalm 59:2–3). This psalm will refer to these enemies as “evil,” “bloodthirsty,” and “fierce.” David will repeatedly depict them as a pack of savage wild dogs (Psalm 59:6, 14–15).

This is one of the so-called “imprecatory” psalms: prayers for God to bring brutal justice on evil people (Psalm 5; 58; 137). David does not plan to take revenge himself—rather, he trusts that the Lord will act in His own way (Deuteronomy 32:35; Romans 12:19). This psalm is labeled using the term “miktam,” which suggests a musical style. The words are meant to be sung along to a tune titled “Do Not Destroy:” a melody used as a basis for several other psalms (Psalm 57; 58; 75). The “choirmaster” is probably the person who led group worship events.

Context Summary
Psalm 59:1–8 contains David’s prayer for rescue from his enemies. These men are evil and conspire against David, despite him having done nothing wrong. Yet David is assured that his God, powerful enough to control the entire world, can thwart their plots.

Verse 2. deliver me from those who work evil,and save me from bloodthirsty men.

In another “imprecatory” psalm (Psalm 5:6), calling on God’s judgment against evil, David also refers to his enemies as violent. This uses the Hebrew term for “blood” as a descriptive term for these foes: they are “men of bloodshed” or “bloodthirsty” opponents. Their goals are evil, so David prays for the Lords’ protection (Psalm 59:1). Later verses will describe how these men conspire to ambush David without due cause (Psalm 59:3). This corresponds to an incident where Saul sent assassins to wait for David, who escaped with help from his wife, Michal (1 Samuel 19:11–16).

Among these men who seek violence is Saul, who was then king. Saul was not always evil, but his life changed dramatically for the worse when he disobeyed the Lord. The Lord told him to eliminate a depraved enemy and spare nothing (1 Samuel 15:1–3). Contrary to what the Lord told him, Saul spared the king of the Amalekites and kept the choicest livestock (1 Samuel 15:9). This was an early, overt sign that Saul was committed to himself, and not to God (1 Samuel 15:11). Eventually, it seems, Saul surrounded himself with those who were killers at heart. Saul sank to an all-time low when he tried to kill not only David (1 Samuel 19:9–10), but even lashed out at his own son (1 Samuel 20:30–33).

Verse 3. For behold, they lie in wait for my life;fierce men stir up strife against me.For no transgression or sin of mine, O Lord,

David is praying for the Lord’s protection against a violent group of men (Psalm 59:1–2). This corresponds to an incident where King Saul sent assassins to kill David, who escaped with the help of his wife, Michal (1 Samuel 19:11–16). Saul was angry that he had been rejected by God and was jealous of David (1 Samuel 15:11; 19:9–10). Though David had done nothing wrong, Saul was determined to have him killed (1 Samuel 20:30–33).

When David met with his friend, Jonathan, Saul’s son, he also expressed grief knowing he was innocent: “What have I done? What is my guilt? And what is my sin before your father, that he seeks my life?” (1 Samuel 20:1). Later, David had an opportunity to kill Saul in a cave, but instead only stealthily cut off a corner of the king’s robe. David used this as proof that he was not a rebel, nor as ruthless as his enemies (1 Samuel 24:11).

Verse 4. for no fault of mine, they run and make ready.Awake, come to meet me, and see!

The men who lie in wait to ambush David (Psalm 59:1–3) do so for no good reason. These words were inspired by an incident where Saul, the king, sent assassins to kill David as he left his house. David escaped with the help of his wife, Michal, who was also Saul’s daughter (1 Samuel 19:11–16). Saul’s hatred for David was completely unjustified. David had neither rebelled nor given the king reason to want him killed (1 Samuel 20:30–33). At one point, David proved this by passing up the chance to kill Saul outright (1 Samuel 24:11). David poetically calls on God to “awake”—to be stirred into action.

Centuries later, the scribes and the Pharisees plotted to kill Jesus, the chief descendant of David. After apprehending Jesus in the garden of Gethsemane, they handed Him over to Pilate for crucifixion, but Pilate reluctantly delivered Him to the crowd for crucifixion. He asked, “What evil has he done?” (Matthew 27:23), and declared, “I have found in him no guilt deserving death” (Luke 23:22). The apostle Peter refers to Jesus, the crucified Lamb of God, as completely innocent. He writes that Jesus’ blood was “like that of a lamb without blemish or spot” (1 Peter 1:19). In 1 Peter 2:22 Peter writes that Jesus “committed no sin, neither was deceit found in his mouth.” The apostle Paul also credits Jesus with sinlessness. He writes: “For our sake [God the Father] made [Jesus] to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21). The author of Hebrews similarly affirms Jesus’ sinlessness: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.”

Verse 5. You, Lord God of hosts, are God of Israel.Rouse yourself to punish all the nations;spare none of those who treacherously plot evil. Selah

David is praying for rescue (Psalm 59:1–2) from assassins lurking to kill him, sent by his enemy, King Saul (1 Samuel 19:11–16). These evil, violent men attack him for no good reason (Psalm 59:3–4). Here, the psalm begins making “imprecatory” statements: wishing harm, calamity, or judgment on someone. Other psalms make similar emotional appeals for the Lord to express His wrath against evil (Psalm 5; 58; 137). A key aspect of these statements is that they are not plans to enact revenge nor excuses for reprisal. Instead, they appeal to God for His intervention.

This verse names God as the “Lᴏʀᴅ God of hosts” and “God of Israel.” Each word in this phrase carries meaning. David applies them one after the other to emphasize the immense power and authority of the Lord. The original Hebrew phrase is YHWH Elōhim sebāot’ Elōhe’ Yisrāēl’. The first term is the title God used when speaking to Moses (Exodus 3:15). The second two words define the Lord as the “God of Armies,” and the last two identify Him as the “God of Israel.” This inspires confidence, by evoking the unstoppable power of the Creator (Matthew 16:18; Hebrews 13:6).

David calls on the Lord to strike out at “the nations,” a common reference to the non-Israelite kingdoms of the world. In this case, the emphasis is not so much on Gentiles—non-Jews—but on the scope of God’s wrath: the entire world. Echoing the plea of the last verse, David asks God to “rouse” Himself into acting.

This verse includes the Hebrew term selah, which likely indicates a reflective pause.

Verse 6. Each evening they come back,howling like dogsand prowling about the city.

At one point, King Saul set men in an ambush to assassinate David at his own home (1 Samuel 19:11–16). This plot was foiled, in part, with help from David’s wife, Michal. Here, David portrays his enemies as a pack of wild dogs. In that culture, dogs were considered unclean and unworthy animals. They were almost never kept as pets; they were feral animals roaming in packs to scavenge or attack the weak (1 Kings 14:11). Even in the modern world, packs of feral dogs can be dangerous within a city at night. The “bloodthirsty” men coming to attack David (Psalm 59:1–4) act like this type of beast. This description is not merely negative, but also insulting.

David also points out how these men act by night. Scripture uses the concept of “light” as a summary of truth and goodness. This makes darkness a symbol of lies, ignorance, or rebellion against God. Scripture notes that heinous crimes are often done at night, when people feel they can hide their actions (Job 24:13–17). While Jesus brought God’s truth into the world, the world preferred darkness and evil (John 3:19). This parallels the way in which evil is often committed in the dark, where it can be hidden (John 3:20).

This exact criticism will be repeated near the end of the psalm (Psalm 59:14).

Verse 7. There they are, bellowing with their mouthswith swords in their lips —for “Who,” they think, “will hear us?”

In response to an attempted ambush (1 Samuel 19:11–16), David has prayed for God’s protection (Psalm 59:1–2) and denounced his enemies as violent, evil, animal-like predators (Psalm 59:3–5). By comparing them to dogs (Psalm 59:6), he implies they are unclean and unworthy creatures who attack the weak at night (Psalm 22:16).

This verse extends the analogy of the enemy “howling” and “bellowing.” Further, the idea of these enemies making noise is a sign of their arrogance. They are sure no one will hear—in this context, meaning they can plot as they choose, and no one will hold them accountable (Psalm 10:11). This is drastically wrong, as the Lord notices every word and action (Hebrews 4:13) and will hold all men accountable for their actions (Matthew 12:36).

David also points out the harm done by the slander of his enemies. Their words are dangerous and violent (Psalm 58:1–6)—like weapons themselves (Psalm 57:4; 140:3; Jeremiah 9:3; James 3:5–6). Like swords, words can wound in their own way. Paul warned the Galatian churches, “If you bite and devour one another, watch that you are not consumed by one another” (Galatians 5:15). Gossip, criticism, backbiting, and slander are verbal swords that inflict deep wounds on their targets. Ephesians 4:29 exhorts: “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion.” The same chapter further exhorts believers to discard wrath, anger, clamor, slander, and malice (Ephesians 4:31).

Verse 8. But you, O Lord, laugh at them;you hold all the nations in derision.

Although David’s enemies (Psalm 59:1–2) thought there would be no consequences for their evil actions (Psalm 59:7), they were deeply wrong. David celebrates that God knows everything men do (Hebrews 4:13) and will hold each one accountable (Matthew 12:36–37). God is depicted as “laughing” here, in the sense of irony (Psalm 2:4). The idea that anyone—even an entire nation—could defy Him is ridiculous. “The nations” is a phrase often used in reference to Gentiles, and more broadly as those who set themselves up as enemies of the God of Israel.

This statement is meant to contrast the “howling” and “bellowing” of wicked men with the righteousness of God. All who oppose the Lord and His people may snarl and snap, but God takes notice, and He will judge them. The reaction depicted here echoes the scene that unfolds in Psalm 2. The unbelieving nations rage against the Lord and the Messiah. They plot to overthrow God’s rule, but “He who sits in the heavens laughs; the Lord holds them in derision. Then he will…terrify them in his fury…shall break them with a rod of iron and dash them in pieces like a potter’s vessel” (Psalm 2:4–9). Romans 6:23 declares that “the wages of sin is death.” Those wages have never been reduced, and pay day is coming for all who oppose God, righteousness, and His people.

Verse 9. O my Strength, I will watch for you,for you, O God, are my fortress.

David’s life was filled with dangerous experiences (1 Samuel 17:34–35, 48–49; 19:8; 2 Samuel 15:13–14). His psalms reflect those tense moments (Psalm 3:1–3; 35:1–2; 54:1–3) along with a deliberate choice to derive courage from the Lord God. Here, David refers to God as “my Strength,” and speaks of the Lord as his “fortress.” This echoes the words of Psalm 18, where David also expressed his trust in God’s protection (Psalm 18:1–3).

This marks a turning point in Psalm 59. In the previous verses, David’s focus was on his enemies. Now his attention turns to the Lord. David is confident that God will protect him and keep him safe from Saul and his bloodthirsty men (Psalm 59:1–3). He “watches” with expectation, assuming the Lord will answer his plea. Believers throughout history have sometimes lived in hateful environments. The Devil and the hostile world system are believers’ vicious foes. However, as the apostle John points out, believers in Christ “are from God and have overcome [false spirits], for he who is in you is greater than he who is in the world” (1 John 4:4).

Context Summary
Psalm 59:9–17 delivers an appropriate climax to David’s cry for deliverance from his enemies. David puts his trust in God. He anticipates divine wrath being poured out on his unclean, beastly enemies. He also looks forward to more opportunities to offer praise for God’s protection and love. As part of an “imprecatory” psalm, David calls on the Lord to make His retribution harsh and public, so the world will see it and acknowledge God.

Verse 10. My God in his steadfast love will meet me;God will let me look in triumph on my enemies.

The first half of this psalm focused on David’s violent, hateful enemies (Psalm 59:1–8). The second half turns to express confidence in the Lord. David referred to God as his “Strength” (Psalm 59:9), echoing ideas expressed in his other writings (Psalm 18:1–3). Here, David bursts with confidence in the Lord. He is certain God’s loyal, unfailing love will champion his cause.

The Hebrew word referring to God “meeting” David literally means something that goes out ahead or approaches closely. David looks forward in time and fully expects to see the Lord arriving to provide rescue. In this expected future, the Lord first meets David, then provides him with victory over his wicked enemies. Most translations indicate that David describes how God acts—in faithfulness or unfailing love—rather than directly describing Him as “faithful.”

Believers can share David’s confidence. Their Commander-in-Chief, the Lord Jesus, leads them, and He always causes believers to triumph. The apostle Paul writes, “But thanks be to God, who in Christ always leads us in triumphal procession” (2 Corinthians 2:14). In Romans 8:37 he assures believers, “We are more than conquerors through him who loved us.” Revelation 19:11–16 pictures the end of the tribulation, when Jesus and His followers descend from heaven to the earth. Jesus goes before His followers, and He alone quells His enemies (Revelation 19:17–21).

Verse 11. Kill them not, lest my people forget;make them totter by your power and bring them down,O Lord, our shield!

This is one of the “imprecatory” psalms. These songs request God to bring disaster and devastation on wicked people (Psalm 5; 58; 137). In another of these passages, David used graphic terminology against his enemies (Psalm 58:6–8). Here, the men who oppose him act like predators and animals (Psalm 59:1–7). Rather than wishing his attackers a speedy death, David calls on the Lord to prolong the process of their defeat. As much as David wishes to be rescued, he also wants these men made into an example for others before they meet their doom (Psalm 59:13).

David’s thoughts seem aimed at the nation of Israel. The Old Testament records many times when God’s chosen people forgot—or chose to ignore—His miraculous work on their behalf (Judges 2:16–19). The concern here seems to be that an instant defeat of Saul’s assassins (1 Samuel 19:11–16) would be easily missed or forgotten by the people. A drawn-out, public defeat would make a clear example of those who deal in evil. In this instance, David wants to see his enemies punished for their plotting with prideful, conspiring words (Psalm 59:12).

As with other imprecatory psalms, David does not declare intent to take revenge, himself. Nor does he ask God for permission to act. Rather, David calls on the Lord to do as He will, trusting that He is good. He views the Lord as the ultimate source of protection, for both the believer and the nation of Israel. This is a common image in the psalms (Psalm 7:10; 18:2, 30; 28:7; 33:20; 84:11; 115:9–11; 119:14; 144:2). The idea was established well before the nation of Israel, however. When Abram might have feared that the king of Sodom would take revenge on him for refusing a reward, the Lord appeared to him in a vision and said, “Fear not, Abram, I am your shield; your reward shall be very great” (Genesis 15:1).

Verse 12. For the sin of their mouths, the words of their lips,let them be trapped in their pride.For the cursing and lies that they utter,

The incident which inspired this psalm was an attempted assassination. Saul, the king, sent his men to watch David’s house. Michal, who was David’s wife and Saul’s daughter, helped David escape the plot (1 Samuel 19:11–16). David has already prayed for rescue from such men (Psalm 59:1–2). He has noted that they wait in ambush (Psalm 59:3) and compared them to unclean animals (Psalm 59:6–7). He prays for God to make an example of these evil ones (Psalm 59:11) before they are utterly destroyed (Psalm 59:13).

Now David includes his enemies’ evil words as a reason for them to be judged. To arrange this attempted murder, Saul and his men would have plotted and discussed their plans. David knows that Saul is targeting him for no reason (Psalm 59:3; 1 Samuel 20:30–33). To justify a murder plot, lies must be involved. What they say is evil, and prideful, presuming they can invent reasons to attack the innocent and not suffer consequences.

Proverbs 6:16–19 includes sins related to words among those God intensely hates. In that passage, those are labeled as “a lying tongue” and “a false witness who breathes out lies.” In the days of the early church, Ananias and Saphira lied to the Holy Spirit. This brought God’s judgment in the form of death (Acts 5:1–11).

Verse 13. consume them in wrath;consume them till they are no more,that they may know that God rules over Jacobto the ends of the earth. Selah

David has asked the Lord to save him from enemies (Psalm 59:1–3) who have formed an assassination plot against him (1 Samuel 19:11–16). He wants God to make an example of these wicked, lying plotters (Psalm 59:11–12). Here, David makes it clear he wished these wicked people utterly obliterated. This puts these verses among the “imprecatory” psalms: passages invoking God’s wrath and disaster on an enemy.

Though this destruction would be an object lesson to Israel (Psalm 59:11), it would also send a message to the entire world. Saul plotted to murder David out of jealousy (1 Samuel 20:30–33) after being rejected by the Lord (1 Samuel 15:11). David was God’s chosen replacement (1 Samuel 16:13). To attack David, then, was to challenge God’s authority over His chosen people. Thwarting that plot would make it clear that the Lord, not people, is ultimately in control of Israel’s fate.

For centuries, wicked nations have tried to obliterate the Jews, but they have failed. The Lord’s people have been scattered around the world. However, God has promised to restore them to their homeland and cause the entire world to acknowledge the Lord their God. This will happen when Jesus returns to earth, judges the nations, and establishes His kingdom on earth. Ezekiel 39:26–27 promises that redeemed Israel will dwell safely in their homeland after the Lord has brought them back from the nations. Zechariah 14:9 declares, “And the Lᴏʀᴅ will be king over all the earth. On that day the Lᴏʀᴅ will be one and his name one.”

This Hebrew term selah is not clearly defined but seems to request a pause for reflection.

Verse 14. Each evening they come back,howling like dogsand prowling about the city.

This duplicates the words used earlier in the psalm (Psalm 59:6). In the ancient world, dogs were considered unclean and disgusting animals. They were virtually never kept as pets, so the dogs of David’s era were feral pack animals. Even in a city—and even in modern cities—roaming bands of dogs can be dangerous. They were mostly scavengers but also prone to attack the weak or isolated. The men conspiring to assassinate David (Psalm 59:1–3; 1 Samuel 19:11–16) take on this characteristic of a starving pack waiting in the alley for blood (Psalm 59:15). Their “howling” is not merely noise and threats, but also their lies and plotting (Psalm 59:12).

Despite this threat, David is confident and focuses his thoughts on God (Psalm 59:8–10). He praises the Lord as his source of courage and safety. David passionately believes he is the object of the Lord’s unfailing love, and that God will ultimately make him victorious. David knew from personal experience that the Lord can silence loud-talking foes. First Samuel 17 records the battle between the giant Goliath and the youth David. Goliath loudly dared any Israelite soldier to fight him. When David drew close to Goliath to battle him, Goliath hurled arrogant insults at David, but David replied, “This day the Lᴏʀᴅ will deliver you into my hand” (1 Samuel 17:46), and he said, “The battle is the Lᴏʀᴅ” (1 Samuel 17:47). Within moments, a defeated, dead Goliath lay on the ground (1 Samuel 17:48–49).

Verse 15. They wander about for foodand growl if they do not get their fill.

In this psalm, David has prayed for safety (Psalm 59:1–3). A group of men sent by Saul had waited near David’s house to assassinate him. He escaped with the help of his wife, Michal (1 Samuel 19:11–16). David castigated his enemies by comparing them to a pack of feral, unclean dogs (Psalm 59:6, 14). Here, he continues that analogy. The wild dogs of ancient Jerusalem were scavengers who sometimes attacked weak animals—or people—in groups. They were never free from hunger and always looking for their next meal. In a similar way, David’s enemies are relentless in their pursuit of violence (1 Samuel 20:1–3).

In the tribulation period, the beast and the false prophet (Revelation 13) will persecute righteous Israelites. Their bloodthirsty hunt for God’s chosen people will resemble a flood. Revelation 12 identifies the power behind this vicious persecution. The Devil is thrown out of heaven, down to the earth, where he pursues Israel. The people of Israel flee to the wilderness, where they are nourished for three and a half years: the second half of the tribulation. But the Devil sends an army, depicted as a river, to sweep them away like a flood. Nevertheless, the Lord comes to the rescue by causing an earthquake to swallow the army (Revelation 12:13–17). Then the Devil makes war with the saved Jews and possibly saved Gentiles (Revelation 12:17).

Verse 16. But I will sing of your strength;I will sing aloud of your steadfast love in the morning.For you have been to me a fortressand a refuge in the day of my distress.

After comparing his enemies (Psalm 59:1–3) to growling, restless dogs (Psalm 59:4, 14–15), David draws a vivid contrast. His enemies make noises like vicious animals, but he promises to sing. This reflects David’s absolute confidence in the Lord’s protection. He anticipates victory and the opportunity to praise God once more. He recalls how the Lord protected him when he was distressed, another theme of his psalms (Psalm 3:1–3).

Believers can follow David’s example. They may face harsh trials, but they do not face them alone. Even though they “walk through the valley of the shadow death” (Psalm 23:4), the Lord is with them, and His love is upon them. Believers can rejoice, knowing that nothing can separate them from the love of God that is in Christ Jesus (Romans 8:38–39). Furthermore, God’s love and mercies never end. They are new every morning, and His faithfulness is great (Lamentations 3:22–23).

Verse 17. O my Strength, I will sing praises to you,for you, O God, are my fortress,the God who shows me steadfast love.

Once again, David refers to the Lord God as his “Strength” (Psalm 59:9). David is fully convinced God will rescue him and keep him safe (Psalm 59:8–10) from these enemies (Psalm 59:1–3). Despite the dangers David faced, he trusted God completely as the source of his confidence and security.

David survived the assassination attempt which inspired this psalm (1 Samuel 19:11–16). After that, he spent a long time as a fugitive from Saul’s jealous wrath (1 Samuel 20:1–3). Yet he consistently relied on the Lord for protection, and the Lord did not fail him. David was hated by Saul and his men, but he was greatly loved by the Lord, whose love for His people never fails. John 3:16 points out that God loved the world so much that He gave His only begotten Son so that whoever believes on His Son will have everlasting life. The apostle John never lost the wonder of God’s amazing love. He writes in 1 John 3:1, “See what kind of love the Father has given to us, that we should be called children of God; and so we are.”

End of Psalm 59

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