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Commentary on Psalms 58 verses 6–11
In these verses we have,
I. David's prayers against his enemies, and all the enemies of God's church and people; for it is as such that he looks upon them, so that he was actuated by a public spirit in praying against them, and not by any private revenge. 1. He prays that they might be disabled to do any further mischief (Psa 58:6): Break their teeth, O God! Not so much that they might not feed themselves as that they might not be able to make prey of others, Psa 3:7. He does not say, "Break their necks" (no; let them live to repent, slay them not, lest my people forget), but, "Break their teeth, for they are lions, they are young lions, that live by rapine." 2. That they might be disappointed in the plots they had already laid, and might not gain their point: "When he bends his bow, and takes aim to shoot his arrows at the upright in heart, let them be as cut in pieces, Psa 58:7. Let them fall at his feet, and never come near the mark." 3. That they and their interest might waste and come to nothing, that they might melt away as waters that run continually; that is, as the waters of a land-flood, which, though they seem formidable for a while, soon soak into the ground or return to their channels, or, in general, as water spilt upon the ground, which cannot be gathered up again, but gradually dries away and disappears. Such shall the floods of ungodly men be, which sometimes make us afraid (Psa 18:4); so shall the proud waters be reduced, which threaten to go over our soul, Psa 124:4, Psa 124:5. Let us by faith then see what they shall be and then we shall not fear what they are. He prays (Psa 58:8) that they might melt as a snail, which wastes by its own motion, in every stretch it makes leaving some of its moisture behind, which, by degrees, must needs consume it, though it makes a path to shine after it. He that like a snail in her house is plenus sui - full of himself, that pleases himself and trusts to himself, does but consume himself, and will quickly bring himself to nothing. And he prays that they might be like the untimely birth of a woman, which dies as soon as it begins to live and never sees the sun. Job, in his passion, wished he himself had been such a one (Job 3:16), but he knew not what he said. We may, in faith, pray against the designs of the church's enemies, as the prophet does (Hos 9:14, Give them, O Lord! what wilt thou give them? Give them a miscarrying womb and dry breasts), which explains this prayer of the psalmist.
II. His prediction of their ruin (Psa 58:9): "Before your pots can feel the heat of a fire of thorns made under them (which they will presently do, for it is a quick fire and violent while it lasts), so speedily, with such a hasty and violent flame, God shall hurry them away, as terribly and as irresistibly as with a whirlwind, as it were alive, as it were in fury."
1.The proverbial expressions are somewhat difficult, but the sense is plain, (1.) That the judgments of God often surprise wicked people in the midst of their jollity, and hurry them away of a sudden. When they are beginning to walk in the light of their own fire, and the sparks of their own kindling, they are made to lie down in sorrow (Isa 50:11), and their laughter proves like the crackling of thorns under a pot, the comfort of which is soon gone, ere they can say, Alas! I am warm, Ecc 7:6. (2.) That there is no standing before the destruction that comes from the Almighty; for who knows the power of God's anger? When God will take sinners away, dead or alive, they cannot contest with him. The wicked are driven away in their wickedness. Now,
2.There are two things which the psalmist promises himself as the good effects of sinners' destruction: - (1.) That saints would be encouraged and comforted by it (Psa 58:10): The righteous shall rejoice when he sees the vengeance. The pomp and power, the prosperity and success, of the wicked, are a discouragement to the righteous; they sadden their hearts, and weaken their hands, and are sometimes a strong temptation to them to question their foundations, Psa 73:2, Psa 73:13. But when they see the judgments of God hurrying them away, and just vengeance taken on them for all the mischief they have done to the people of God, they rejoice in the satisfaction thereby given to their doubts and the confirmation thereby given to their faith in the providence of God and his justice and righteousness in governing the world; they shall rejoice in the victory thus gained over that temptation by seeing their end, Psa 73:17. He shall wash his feet in the blood of the wicked; that is, there shall be abundance of bloodshed (Psa 68:23), and it shall be as great a refreshment to the saints to see God glorified in the ruin of sinners as it is to a weary traveller to have his feet washed. It shall likewise contribute to their sanctification; the sight of the vengeance shall make them tremble before God (Psa 119:120) and shall convince them of the evil of sin, and the obligations they lie under to that God who pleads their cause and will suffer no man to do them wrong and go unpunished for it. The joy of the saints in the destruction of the wicked is then a holy joy, and justifiable, when it helps to make them holy and to purify them from sin. (2.) That sinners would be convinced and converted by it, Psa 58:11. The vengeance God sometimes takes on the wicked in this world will bring men to say, Verily, there is a reward for the righteous. Any man may draw this inference from such providences, and many a man shall, who before denied even these plain truths or doubted of them. Some shall have this confession extorted from them, others shall have their minds so changed that they shall willingly own it, and thank God who has given them to see it and see it with satisfaction, That God is, and, [1.] That he is the bountiful rewarder of his saints and servants: Verily (however it be, so it may be read) there is a fruit to the righteous; whatever damage he may run, and whatever hardship he may undergo for his religion, he shall not only be no loser by it, but an unspeakable gainer in the issue. Even in this world there is a reward for the righteous; they shall be recompensed in the earth. Those shall be taken notice of, honoured, and protected, that seemed slighted, despised, and abandoned. [2.] That he is the righteous governor of the world, and will surely reckon with the enemies of his kingdom: Verily, however it be, though wicked people prosper, and bid defiance to divine justice, yet it shall be made to appear, to their confusion, that the world is not governed by chance, but by a Being of infinite wisdom and justice; there is a God that judges in the earth, though he has prepared his throne in the heavens. He presides in all the affairs of the children of men, and directs and disposes them according to the counsel of his will, to his own glory; and he will punish the wicked, not only in the world to come, but in the earth, where they have laid up their treasure and promised themselves a happiness - in the earth, that the Lord may be known by the judgments which he executes, and that they may be taken as earnests of a judgment to come. He is a God (so we read it), not a weak man, not an angel, not a mere name, not (as the atheists suggest) a creature of men's fear and fancy, not a deified hero, not the sun and moon, as idolaters imagined, but a God, a self-existent perfect Being; he it is that judges the earth; his favour therefore let us seek, from whom every man's judgment proceeds, and to him let all judgment be referred.
But since there is a time when the righteous shall rejoice, and sinners shall meet the end foretold for them, we must with all reason fully acknowledge and declare that God is inspector and overseer of all that is done among men, and judges all who dwell upon earth. It is proper further to inquire whether the prophecy in hand, which quite corresponds and fits in with those preceding it, may describe the end.
When Hippolytus dictated these words, the grammarian asked him why he hesitated about that prophecy, as if he mistrusted the divine power in that calamity of exile.
The learned man calls attention to the question why the word diagra/fh| (= may describe) was used by me in the subjunctive mood, as if silently indicating doubt.
Hippolytus accordingly replied:-
You know indeed quite well, that words of that form are used as conveying by implication a rebuke to those who study the prophecies about Christ, and talk righteousness with the mouth, while they do not admit His coming, nor listen to His voice when He calls to them, and says, "He that hath ears to hear let him hear; "who who have made themselves like the serpent and have made their ears like those of a deaf viper, and so forth. God then does, in truth, take care of the righteous, and judges their cause when injured on the earth; and He punishes those who dare to injure them.
And do you wish that I should speak of another instance of God’s goodness? It is not only this, but that he does not allow the good to become bad. For if they were destined to meet with the same things, they would all be bad. But now this also greatly consoles the good. For hear the prophet, saying, “The righteous shall rejoice when he sees the vengeance on the ungodly; he shall wash his hands in the blood of the sinner.” Not rejoicing on account of it, God forbid, but fearing that he might suffer the same things, he will render his own life more pure. This then is a mark of God’s great care. Yes, you say, but he ought only to threaten and not to punish also. But if he does punish, and still you say it is a matter of threat, and on that account become more slothful, if it were really just a threat, would you not become more lazy? If the Ninevites had known it was a matter of threat, they would not have repented. But because they repented, they caused the threat to stop at words only. Do you wish it to be a threat only? You have the disposal of that matter. Become a better person, and it stops only at the threat. But if, which be far from you, you despise the threat, you will come to the experience of it. Those who lived before the flood, if they had feared the threat, would not have experienced the execution of it. And we, if we fear the threat, shall not expose ourselves to experience the reality. God forbid we should. And may the merciful God grant that we all henceforth, having been brought to sound mind, may obtain those unspeakable blessings.
There is no advantage for vessels fitted for destruction that God patiently endures them, to destroy them in due order and to use them as a means of salvation for those on whom he has mercy. But there is advantage for those for whose salvation God uses this means. As it is written, “The just shall wash his hands in the blood of the wicked,” that is, he shall be cleansed from evil works by the fear of God when he sees the punishment of sinners. That God shows his wrath in bearing with vessels of wrath avails to set a useful example to others but also to “make known the riches of his glory on vessels of mercy that he prepared for glory.” The hardening of the ungodly demonstrates two things—that a person should fear and turn to God in piety and that thanks should be given for his mercy to God who shows by the penalty inflicted on some the greatness of his gift to others. If the penalty he exacts from the former is not just, he makes no gift to those from whom he does not exact it. But because it is just, and there is no unrighteousness with God who punishes, who is sufficient to give thanks to him? For he remits a debt which, if God wanted to exact it, no person could deny was justly due.
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SUMMARY
Psalms 58:11 serves as the triumphant and definitive conclusion to an imprecatory psalm, declaring with absolute certainty that divine justice will ultimately prevail. It assures that God is not a passive observer but an active, sovereign judge who intervenes decisively in the affairs of the earth, publicly vindicating the righteous and ensuring their sure reward. This verse provides a powerful counterpoint to the psalm's initial lament over pervasive injustice, affirming God's unwavering commitment to righteousness and His ultimate, undeniable control over human affairs.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 58:11 employs several powerful literary devices to convey its message of divine certainty and justice. The most prominent is Repetition, specifically the emphatic adverb "Verily" (implied by the KJV translation and its double appearance), which serves to underscore the absolute conviction and undeniable truth of the statements that follow, transforming a hopeful anticipation into a firm, unshakeable declaration. The psalm also utilizes Contrast, setting the ultimate triumph of divine justice and the reward for the righteous against the earlier vivid descriptions of the wicked's corruption and impending doom. This contrast highlights the stark difference between human perversion and divine righteousness, emphasizing the moral order God upholds. Furthermore, the phrase "So that a man shall say" functions as a form of Prolepsis or Anticipation, projecting into a future where God's actions are so clear that they elicit a universal confession of His justice. This creates a sense of triumphant resolution and public vindication.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 58:11 stands as a profound declaration of God's active sovereignty and unwavering commitment to justice in a world often marred by injustice. It reassures believers that despite the apparent triumph of evil, God remains on His throne, ready to intervene and set things right. This verse affirms the biblical principle that righteousness is not in vain and that a just God will ultimately reward those who walk in integrity, while bringing judgment upon the wicked. It speaks to the eschatological hope that God's kingdom will fully come, where perfect justice will prevail, and every wrong will be righted. It challenges the notion of a passive deity, asserting instead a God who is intimately involved in the affairs of humanity, ensuring that His moral order is upheld and His character is publicly vindicated.
REFLECTION AND APPLICATION
In a world that frequently seems to mock justice, where the wicked often prosper and the righteous suffer, Psalms 58:11 offers a powerful anchor for the soul. It calls us to resist cynicism and despair, reminding us that our God is not indifferent to injustice but is actively engaged in judging the earth. This verse encourages us to persevere in doing what is right, to live with integrity and faithfulness, even when it appears that our efforts are unnoticed or unrewarded. It challenges us to trust God's perfect timing and methods for justice, rather than succumbing to the temptation of bitterness or seeking personal vengeance. Ultimately, it strengthens our faith in a God who is both perfectly just and utterly sovereign, assuring us that goodness will indeed be rewarded and evil will face its consequences, bringing a public testimony to His righteous character and an end to all forms of oppression.
Questions for Reflection
FAQ
Does this psalm encourage believers to pray for harm upon others?
Answer: While Psalm 58 is an imprecatory psalm, containing fervent prayers for God's judgment upon the wicked, it's crucial to understand its context and purpose. These psalms are not licenses for personal vengeance or hatred. Instead, they represent a cry for divine justice in a world where human systems of justice have failed. The psalmist is appealing to God, the ultimate Judge, to uphold His righteous standards and bring an end to oppression and evil. They express a deep longing for God's kingdom to come and His will to be done on earth, even if that involves the removal of those who actively oppose His rule and oppress the innocent. In the New Testament, while believers are called to love their enemies and pray for those who persecute them, as seen in Matthew 5:44, there is still a recognition of God's ultimate judgment against unrepentant evil, as affirmed in Romans 12:19. The imprecatory psalms ultimately point to God's just character and His promise to bring all things into account.
What does "reward for the righteous" mean in a practical sense?
Answer: The "reward for the righteous" (Hebrew: pᵉrîy, here meaning recompense) is multifaceted. While it can certainly include material blessings or earthly vindication, its primary meaning extends beyond immediate tangible benefits. It encompasses the ultimate vindication of one's character, the assurance of God's favor and presence, peace of conscience, and the deep satisfaction of living in alignment with God's will. In the broader biblical narrative, this reward culminates in eternal life, fellowship with God, and participation in His kingdom. It means that living righteously is never in vain; it leads to a flourishing life in God's eyes, both now and in eternity. Even when the righteous suffer in this life, their ultimate reward is secure in God's hands, as seen in passages like Matthew 5:12, which speaks of a great reward in heaven for those persecuted for righteousness.
CHRIST-CENTERED FULFILLMENT
Psalms 58:11 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalm anticipates a public demonstration of God's justice in the earth, Christ embodies and enacts this justice in a way that transcends the Old Testament's immediate scope. He is the perfectly righteous one for whom a "reward" was due, yet He willingly bore the judgment for humanity's unrighteousness on the cross, becoming the Lamb of God who takes away the sin of the world. His resurrection is the ultimate vindication of the righteous, proving that death and evil do not have the final word and securing the reward for all who believe in Him. Furthermore, Jesus is the appointed Judge of the living and the dead, and His glorious return will be the definitive moment when God "judgeth in the earth" in a universal and undeniable way. On that day, the reward for the righteous, those clothed in Christ's righteousness, will be fully realized as they enter into eternal life with Him, as promised in Matthew 25:34, and every knee will bow, acknowledging Him as Lord, fulfilling the public declaration that God indeed judges the earth, as seen in Philippians 2:10-11. Thus, the hope of Psalms 58:11 is not merely a future event but a reality secured and guaranteed by Christ's finished work and His promised return.