I. All round David’s house the messengers of Saul prowled like the wild dogs of an Eastern city.—He could hear their muttered curses as he lay quiet, like a young lion in its lair when hunters are abroad. They belched out with their mouths; the words on their lips were like swords. Then, as was his wont, he fell back upon God. Notice the R.V. Psa_59:9. ‘O my Strength! I will wait upon Thee,’ which is repeated Psa_59:17. There is a difference, however, between the verses: in the first, he professes his intention to wait; in the second, to sing.
II. Twice over God is described as being the source of that peculiar special mercy which David appropriates as his own—‘the God of my mercy.’—Your mercy would not suffice for me, nor mine for you. Our needs are unique. The medicine that heals my disease would not touch yours. The conception of God which ministers comfort to my heart, would be as unintelligible to you as the gnat’s shrill trumpet to your ear. Each has his own gift from God. In another psalm we are told that goodness and mercy follow; here we learn that mercy prevents, that is, goes before. As the courier precedes the sovereign, so does mercy prepare our way, strewing it with the soft garment, and cutting down branches from the palm-trees, preceding and following with songs of ‘Hosanna in the Highest.’ O happy soul, in the heart of such a procession! Mercy before, behind, around, and over thee; thou mayest well sing aloud of God’s mercy, as the morning breaks, and the enemies who had environed the house of life slink unsatisfied away.
(1) ‘The fifth of the Golden Psalms. Compare the title with that of 57 and 58 Delitzsch says, “We believe that it is most advisable to adhere to the title.” The contents of this psalm correspond to the title, and carry us naturally to 1Sa_19:11.
It consists of four parts, of which the first and third are very similar, and the second and fourth. Compare 1Sa_19:1-5 with 1Sa_19:11-13, also 1Sa_19:6-10 with 1Sa_19:14-17.’
(2) ‘The fifty-sixth, fifty-seventh, and fifty-ninth psalms are pervaded by constructions, turns of expression and images, which indicate David’s authorship. There is in them a royal nobility of confidence in God which elevates even the mystic subtlety of Jewish commentators to magnificence.’