Psalms 58
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Psalms 58
Do Ye Indeed Speak Righteousness, O Congregation?
1Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
Jamieson-Fausset-Brown
PSALM 58
Psa 58:1-11. David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men.
1. O congregation--literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.
PSALM 58
Psa 58:1-11. David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men.
1. O congregation--literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.
The Pulpit Commentary
Do ye indeed speak righteousness, O congregation! The rendering of elem (אֵלֶם) by "congregation" is contrary to all analogy, and quite untenable. It must either mean "dumb ones," or be a corruption of elim (אֵלִים)—"mighty ones" (comp. Psa_29:1). In either case it is an epithet applied to the judges of the people, and not to the congregation. Do ye judge uprightly, O ye sons of men? Both questions are asked in bitter irony, as is clear from the context.
Do ye indeed speak righteousness, O congregation! The rendering of elem (אֵלֶם) by "congregation" is contrary to all analogy, and quite untenable. It must either mean "dumb ones," or be a corruption of elim (אֵלִים)—"mighty ones" (comp. Psa_29:1). In either case it is an epithet applied to the judges of the people, and not to the congregation. Do ye judge uprightly, O ye sons of men? Both questions are asked in bitter irony, as is clear from the context.
2Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.
Jamieson-Fausset-Brown
2. This they did not design; but
weigh ... violence--or give decisions of violence. Weigh is a figure to express the acts of judges.
in the earth--publicly.
2. This they did not design; but
weigh ... violence--or give decisions of violence. Weigh is a figure to express the acts of judges.
in the earth--publicly.
The Pulpit Commentary
Yea, in heart ye work wickedness; literally, wickednesses, or iniquities. These ye first devise in your heart, and then (see the next clause) carry out with your hands. Ye weigh (or, weigh out) the violence of your hands in the earth. Instead of carefully meting out justice to men, after accurately weighing it in the balance of right and equity, you weigh out to them mere wrong and "violence."
Yea, in heart ye work wickedness; literally, wickednesses, or iniquities. These ye first devise in your heart, and then (see the next clause) carry out with your hands. Ye weigh (or, weigh out) the violence of your hands in the earth. Instead of carefully meting out justice to men, after accurately weighing it in the balance of right and equity, you weigh out to them mere wrong and "violence."
3The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
Jamieson-Fausset-Brown
3-5. describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.
3-5. describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.
The Pulpit Commentary
The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. This is the language of hyperbole, and is certainly not the profession of the doctrine of original sin. What the psalmist means is that those who ultimately become heinous sinners, for the most part show, even from their early childhood, a strong tendency towards evil. He implies that with others the case is different. Though there may be in them a corruption of nature (Psa_51:6), yet, on the whole, they have good dispositions, and present a contrast to the ungodly ones whom he is describing.
The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. This is the language of hyperbole, and is certainly not the profession of the doctrine of original sin. What the psalmist means is that those who ultimately become heinous sinners, for the most part show, even from their early childhood, a strong tendency towards evil. He implies that with others the case is different. Though there may be in them a corruption of nature (Psa_51:6), yet, on the whole, they have good dispositions, and present a contrast to the ungodly ones whom he is describing.
4Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear;
The Pulpit Commentary
Their poison is like the poison of a serpent (comp. Psa_140:3; Song of Sirach 25:15). They are like the deaf adder that stoppeth her ear. The "adder" was supposed to be deaf, on account of its being very difficult to charm. It was thought obstinately to set itself against the charmer, and, as it were, stop its ears against him.
Their poison is like the poison of a serpent (comp. Psa_140:3; Song of Sirach 25:15). They are like the deaf adder that stoppeth her ear. The "adder" was supposed to be deaf, on account of its being very difficult to charm. It was thought obstinately to set itself against the charmer, and, as it were, stop its ears against him.
5Which will not hearken to the voice of charmers, charming never so wisely.
The Pulpit Commentary
Which will not hearken to the voice of charmers. Serpent charmers are alluded to in Ecc_10:11 and Jer_6:17. They have at all times been common in the East, as they are still in India; and it is with reason suspected that the magicians of Pharaoh employed the art in their contest with Moses and Aaron. Charming never so wisely; literally, though they bind their spells skilfully.
Which will not hearken to the voice of charmers. Serpent charmers are alluded to in Ecc_10:11 and Jer_6:17. They have at all times been common in the East, as they are still in India; and it is with reason suspected that the magicians of Pharaoh employed the art in their contest with Moses and Aaron. Charming never so wisely; literally, though they bind their spells skilfully.
6Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.
Jamieson-Fausset-Brown
6. He prays for their destruction, under the figure of ravenous beasts (Psa 3:7; 7:2).
6. He prays for their destruction, under the figure of ravenous beasts (Psa 3:7; 7:2).
The Pulpit Commentary
"Description passes into imprecation, with an 'Elohim' emphatically placed first" (Cheyne). Metaphors are accumulated. Menace follow menace. The wrath of God is first invoked upon the evil doers (Psa_58:6-8); then (Psa_58:9) coming judgment is announced.
Break their teeth, O God, in their mouth. Serpent charmers sometimes, when they have caught their snake, proceed to beat out the poison fangs with a stone or stick. The psalmist, in the first clause, seems to allude to this practice; in the second, he changes the metaphor, reverting to his favourite image of the young lion (kephir). Break out the great teeth of the young lions, O Lord. The "cheek teeth" (Joe_1:6), or principal fangs on either side, are intended.
"Description passes into imprecation, with an 'Elohim' emphatically placed first" (Cheyne). Metaphors are accumulated. Menace follow menace. The wrath of God is first invoked upon the evil doers (Psa_58:6-8); then (Psa_58:9) coming judgment is announced.
Break their teeth, O God, in their mouth. Serpent charmers sometimes, when they have caught their snake, proceed to beat out the poison fangs with a stone or stick. The psalmist, in the first clause, seems to allude to this practice; in the second, he changes the metaphor, reverting to his favourite image of the young lion (kephir). Break out the great teeth of the young lions, O Lord. The "cheek teeth" (Joe_1:6), or principal fangs on either side, are intended.
7Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces.
Jamieson-Fausset-Brown
7. which run continually--literally, "they shall go to themselves," utterly depart, as rapid mountain torrents.
he bendeth ... his arrows--prepares it. The term for preparing a bow applied to arrows (Psa 64:3).
let them ... pieces--literally, "as if they cut themselves off"--that is, become blunted and of no avail.
7. which run continually--literally, "they shall go to themselves," utterly depart, as rapid mountain torrents.
he bendeth ... his arrows--prepares it. The term for preparing a bow applied to arrows (Psa 64:3).
let them ... pieces--literally, "as if they cut themselves off"--that is, become blunted and of no avail.
The Pulpit Commentary
Let them melt away as waters which run continually; i.e. "let them waste away, and go to naught, like water, that runs off and accomplishes nothing." When he bendoth his bow to shoot his arrows, let them be as cut in pieces; i.e. "let the arrows be as though snapped in two, or headless."
Let them melt away as waters which run continually; i.e. "let them waste away, and go to naught, like water, that runs off and accomplishes nothing." When he bendoth his bow to shoot his arrows, let them be as cut in pieces; i.e. "let the arrows be as though snapped in two, or headless."
8As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.
Jamieson-Fausset-Brown
8-9. Other figures of this utter ruin; the last denoting rapidity. In a shorter time than pots feel the heat of thorns on fire--
8-9. Other figures of this utter ruin; the last denoting rapidity. In a shorter time than pots feel the heat of thorns on fire--
The Pulpit Commentary
As a snail which molteth, lot every one of them pass away; or, "let them be as a snail, which melteth and passeth away" (Revised Version). Snails in Palestine, during dry seasons, often shrink, shrivel up, and disappear from their shells. Like the untimely birth of a woman, that they may not see the sun; rather, that hath not seen the sun (Professor Cheyne, Revised Version); i.e. "let them be as an abortion" (comp. Job_3:16).
As a snail which molteth, lot every one of them pass away; or, "let them be as a snail, which melteth and passeth away" (Revised Version). Snails in Palestine, during dry seasons, often shrink, shrivel up, and disappear from their shells. Like the untimely birth of a woman, that they may not see the sun; rather, that hath not seen the sun (Professor Cheyne, Revised Version); i.e. "let them be as an abortion" (comp. Job_3:16).
9Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath.
The Pulpit Commentary
Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. This "difficult and obscure verse" has been variously explained. Professor Cheyne translates, "Before your pots can feel the thorns, and while your flesh (i.e. the flesh in the pots, on which you are about to feast) is still raw, the hot wrath of Jehovah shall sweep it away." The Revised Version gives the following: "Before your pots can feel the thorns, he shall take them [i.e. the thorns] away with a whirlwind, the green [thorns] and the burning alike." Dr. Kay, "Before your caldrons have felt the thorn fire, even as raw flesh, even so, shall hot fury sweep him away." The general meaning seems to be that before the wicked judges can enjoy the fruits of their wickedness, the fierce wrath of God will come upon them like a tempest, and sweep both them and the produce of their villainy away.
Psa_58:10, Psa_58:11
In conclusion, the psalmist expresses the satisfaction of the righteous at the punishment of the unjust judges.
Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. This "difficult and obscure verse" has been variously explained. Professor Cheyne translates, "Before your pots can feel the thorns, and while your flesh (i.e. the flesh in the pots, on which you are about to feast) is still raw, the hot wrath of Jehovah shall sweep it away." The Revised Version gives the following: "Before your pots can feel the thorns, he shall take them [i.e. the thorns] away with a whirlwind, the green [thorns] and the burning alike." Dr. Kay, "Before your caldrons have felt the thorn fire, even as raw flesh, even so, shall hot fury sweep him away." The general meaning seems to be that before the wicked judges can enjoy the fruits of their wickedness, the fierce wrath of God will come upon them like a tempest, and sweep both them and the produce of their villainy away.
Psa_58:10, Psa_58:11
In conclusion, the psalmist expresses the satisfaction of the righteous at the punishment of the unjust judges.
10The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.
Jamieson-Fausset-Brown
10-11. wash ... wicked--denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that He reigneth (compare Psa 52:5-7; 54:7). In this assurance let heaven and earth rejoice (Psa 96:10; 97:1, &c.).
10-11. wash ... wicked--denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that He reigneth (compare Psa 52:5-7; 54:7). In this assurance let heaven and earth rejoice (Psa 96:10; 97:1, &c.).
The Pulpit Commentary
The righteous shall rejoice when he seeth the vengeance. As the good man is pained when he sees the ungodly prosper, so he cannot but feel a certain satisfaction and pleasure when punishment overtakes him. Dante says—
"O Signor mio, quando saro io lieto
A veder la vendetta, che nascosa
Fa dolce l'ira tua nel suo segreto?"
('Purg.,' 20:94-96.)
He shall wash his feet in the blood of the wicked (comp. Psa_68:24; Isa_63:1-19 :35. It is observable that David, personally, was too indulgent, rather than too severe, towards offenders.
The righteous shall rejoice when he seeth the vengeance. As the good man is pained when he sees the ungodly prosper, so he cannot but feel a certain satisfaction and pleasure when punishment overtakes him. Dante says—
"O Signor mio, quando saro io lieto
A veder la vendetta, che nascosa
Fa dolce l'ira tua nel suo segreto?"
('Purg.,' 20:94-96.)
He shall wash his feet in the blood of the wicked (comp. Psa_68:24; Isa_63:1-19 :35. It is observable that David, personally, was too indulgent, rather than too severe, towards offenders.
11So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.
The Pulpit Commentary
So that a man shall say, Verily there is a reward for the righteous. God's righteous judgment being seen in the punishment of the wicked, men will no longer doubt of the ultimate reward of the godly. God must, by his very nature, be more inclined to reward goodness than to punish wickedness. Verily he is a God that judgeth in the earth; rather, verily there is a God, etc. (see Revised Version). Elohim is joined with a plural here, because the speakers are men generally, not only Israelites.
So that a man shall say, Verily there is a reward for the righteous. God's righteous judgment being seen in the punishment of the wicked, men will no longer doubt of the ultimate reward of the godly. God must, by his very nature, be more inclined to reward goodness than to punish wickedness. Verily he is a God that judgeth in the earth; rather, verily there is a God, etc. (see Revised Version). Elohim is joined with a plural here, because the speakers are men generally, not only Israelites.
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Psalms
Chapter 58
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