Psalms 59:11–13

Psalms 59:11 — "Don't kill them, or my people may forget."

This opening petition is among the most theologically striking in the entire Psalter. David does not ask God to spare his enemies out of compassion — he asks God to delay their destruction so that it may be instructive. The Hebrew underlying "my people may forget" (עַמִּי יִשְׁכָּחוּ) suggests the danger of amnesia — a forgetting of the saving acts of God that have always come through visible historical interventions. The request is not for mercy toward the enemy but for memory for Israel. The wicked are to be left wandering, diminished but not erased, as a living monument to divine justice. The verb "scatter" (הֲנִיעֵמוֹ, "make them wander") appears later in the Psalm and deepens this picture: like Cain, who was sent away as a marked wanderer rather than immediately slain (Genesis 4:12–15), the enemies are to serve as a perpetual sign.

Psalms 59:12 — "For the sin of their mouth, and the words of their lips."

Here the Psalmist identifies the specific charge against the enemies: their speech. This connects Psalm 59 to a broader scriptural indictment of the weaponized tongue — cursing, lying, slander, boasting. In the broader context of the Psalm, these adversaries "pour out words like water" (v. 7) and "howl like dogs." Their mouths are instruments of persecution and deceit. The judgment David invokes is therefore fitting and proportionate — let their own words be the snare by which they fall (cf. v. 12b in fuller translations: "let them be caught in their pride"). Catholic moral tradition, drawing on James 3 and the Sermon on the Mount, consistently treats the tongue as the organ through which the inner condition of the soul is most fully revealed. These enemies reveal themselves as godless not merely by their deeds but by the quality of their speech.

Psalms 59:13 — "Consume them in wrath."

The final petition shifts from preservation-for-a-lesson to ultimate judgment. The word "consume" (כַּלֵּה, from כָּלָה) carries the sense of a complete ending — a finishing, a bringing to an end. This is eschatological language. Having served their purpose as a sign of God's justice among the nations ("that they may know"), the wicked are to face definitive divine judgment. This is not a contradiction of verse 11 but its completion: first scatter and humble, then consume. The Psalmist's prayer follows a logical moral arc: let justice be visible before it is final. This "consuming wrath" is not personal vengeance but a cry for the vindication of God's own holiness and covenant order.

Typological and Spiritual Senses

Patristically, these verses were read as a prophecy concerning the Jewish people after the rejection of Christ — particularly by St. Augustine in Enarrationes in Psalmos. Augustine saw verse 11 ("do not kill them") as prophetically explaining why God preserved the Jewish people in their dispersion throughout the Roman world rather than allowing them to be annihilated: they serve as living witnesses to the truth of the Scriptures and to the very books that prophesied Christ. This reading, however sobering, must be held within the Church's post-Shoah development of doctrine, which firmly repudiates any theology of contempt (cf. Nostra Aetate). The spiritual sense for all Christians reads these verses as a petition for the conversion, rather than destruction, of those who oppose the Gospel — a judgment that first disperses pride before it brings to a final reckoning.

Catholic tradition brings a uniquely nuanced hermeneutic to this passage that neither sanitizes its ferocity nor collapses it into crude vindictiveness.

St. Augustine's Witness Theology: In Enarrationes in Psalmos 58 (LXX numbering), Augustine interprets "Do not kill them" as a direct prophetic word about the preservation of Israel. He writes: "The Jews are our librarians — they carry the books from which we prove our case." God's measured judgment, in Augustine's reading, transforms even the enemy into an involuntary witness. This is Catholic interpretation at its most daring: the psalm is not merely about David's personal enemies but about the cosmic drama of salvation history.

The Catechism on Imprecatory Psalms: The Catechism of the Catholic Church (§2588–2589) acknowledges that the Psalter is the prayer of the whole Church and includes petitions that can disturb the modern reader. The Church does not excise these prayers but receives them as honest expressions of the human soul before God — a soul that rightly desires that evil be overcome. The Liturgy of the Hours and the ancient monastic lectio divina tradition have long held that praying these psalms in union with Christ transforms the imprecation: Christ himself bore the consuming wrath so that sinners need not (cf. Romans 3:25–26).

Justice as Pedagogy: The Thomistic tradition (cf. Summa Theologiae II-II, Q. 108) holds that the desire for just punishment is not itself sinful — what is disordered is the desire for private revenge. David's prayer is directed to God, asking God to act justly and visibly. The petition that judgment be measured — delayed long enough to teach, then complete — reflects a profound moral intuition: justice must be both real and legible to be formative for God's people.

Contemporary Catholics often struggle with the imprecatory psalms because they seem incompatible with the command to love one's enemies (Matthew 5:44). These verses offer a more sophisticated resolution than simply ignoring the tension.

Notice what David actually prays: not destruction, but displacement — a measured, visible act of justice that will form God's people rather than merely satisfying David's personal grievance. This is a model for how Catholics might bring feelings of righteous anger before God honestly. Rather than suppressing outrage at genuine injustice — persecution of Christians, institutional corruption, public advocacy for evil — the Catholic is invited to bring it to God in prayer and ask God to act, trusting that divine judgment is both more just and more instructive than anything human anger could produce.

Concretely: when you are wronged, or when you witness injustice in the world, pray these verses. Let the imprecation be an act of surrender — you are not taking the matter into your own hands, you are placing it in God's. The prayer for "consuming wrath" becomes, in union with the Cross, a prayer for the conversion or the just ending of evil. It is prayer as resistance — honest, fierce, and ultimately deferential to God's timing and wisdom.