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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.
We hide away our sin, cloaking it over in the depth of our soul, like some festering and malignant disease, as if by escaping human notice we could escape the mighty eye of God and justice. Or else we make excuses for our sins by devising pleas in defense of our falls or by tightly closing our ears. Like the snake that stops its ears, we are obstinate in refusing to hear the voice of the charmer and be treated with the medicines of wisdom, by which spiritual sickness is healed.
Though it appears that the serpent’s nature is being delineated in the foregoing, rather, every vessel of evil is being delineated, and every serpent of depravity who casts himself down on the belly and hides his poison inside himself and ponders it inwardly in his breast. He25 is slippery in his thoughts, he advances in his deceits and wraps himself in his deceptions; he is always moving and stirring his poisons by thought and treading on his belly as well, that is, the seedbed of his heart. For this reason, David fittingly says, “Sinners are alienated from the womb; they have gone astray from the womb; they have spoken false things. Their madness is according to the likeness of a serpent, like the deaf asp that stops its ears, that will not hear the voice of the charmers or of the wizard that are invoked by the wise person.” For this reason, the statement that we read in the prophetic book also seems fitting, “My heart, my heart is in pain!” For wickedness exists there, where there ought to be guiltlessness; what should be more calm in us experiences the greater suffering. It is trodden down by the footsteps of evil, pricked by its claws and agitated by a kind of advance and increase of depravity where there exists the procreative seed of an everlasting posterity.
Therefore, having been taught by these examples, I did not want to bite back at him who bites back at me or to retaliate in kind; and I chose rather to charm out the fury of a madman by incantation and to pour the antidote of a single look into a poisoned heart. But I am afraid that my efforts are in vain and that I shall be forced to sing the well-known song of David and console myself with these words: “The sinners are alienated from the assembly; they have gone astray from the womb; they have spoken false things. Their madness is according to the likeness of a serpent, like the deaf asp that stops its ears, which will not hear the voice of the charmers nor of the wizard that charms wisely. God shall break in pieces their teeth in their mouths; the Lord shall break the teeth of the lions. They shall come to nothing, like water running down; he has bent his bow until they are weakened. Like wax that melts, they shall be taken away: fire has fallen on them, and they have not seen the sun.” And again: “The just shall rejoice when he shall see the revenge of the wicked; he shall wash his hands in the blood of the sinner.” And people shall say, “If, indeed, there is a reward to the just, there is, indeed, a God who judges them on the earth.”
Atticus: I grant you that they are just men, but I cannot agree with you at all that they are without sin. For I say that humanity can be without fault, which in Greek is called kakia [“wickedness”], but I deny that it is anamartētos [“faultless”], that is to say sine peccato [“without sin”]. For this is a virtue that befits God alone; and every creature is subject to sin and stands in need of the mercy of God, as Scripture says: “The earth is full of the mercy of the Lord.” And lest I seem to be discussing certain little faults, so to speak, of the saints, into which they slipped through error, I shall produce a few testimonies that refer not to individuals but rather to all people in general. In the thirty-first psalm, it is written, “I said I will confess against myself my injustice to the Lord, and you have forgiven the wickedness of my heart.” And it continues immediately, “For this” (that is to say, for this impiety or iniquity, for both words can be understood in this passage) “shall everyone that is holy pray to you in a seasonable time.” If one is holy, what is his reason for praying for forgiveness of his iniquity? If one has iniquity, in what sense is he called holy? In the sense, to be sure, that it is also written in another place: “A just person shall fall seven times and shall rise again.” And, “The just is accuser of himself in the beginning of his speech.” And in another place: “The wicked are alienated from the womb, they have gone astray from the womb, they have spoken false things.” They became sinful at the very moment they were born in the likeness of Adam’s sin, who was a figure of the one who was to come, or at the moment when Christ was born of a virgin. It has been written about him: “Every one who opens the womb shall be called holy to the Lord.”
"God has broken utterly the teeth of them in their own mouth" [Psalm 58:6]. Of whom? Of them to whom indignation is as the similitude of a serpent, and of an asp closing up its ears, so that it hears not the voice of men charming, and of medicine medicated by the wise man. The Lord has done to them what? "Hath broken utterly the teeth of them in their own mouth." It has been done, this at first has been done, and now is being done. But it would have sufficed, my brethren, that it should have been said, "God has broken utterly the teeth of them." The Pharisees would not hear the Law, would not hear the precepts of truth from Christ, being like to that serpent and asp. For in their past sins they took delight, and present life they would not lose, that is, joys earthly for joys heavenly....What is, "in their own mouth"? In such sort, that with their own mouth against themselves they should make declaration: He has compelled them with their mouth against themselves to give sentence. They would have slandered Him, because of the tribute: [Matthew 22:17-18] He said not, "It is lawful to pay tribute," or, "It is not lawful to pay tribute." And He willed to break utterly their teeth, wherewith they were gaping in order to bite; but in their own mouth He would do it. If He said, Let there be paid to Cæsar tribute, they would have slandered Him, because He had spoken evil to the nation of the Jews, by making it a tributary. For because of sin they were paying tribute, having been humbled, as to them in the Law had been foretold. We have Him, say they, a maligner of our nation, if He shall have bidden us to pay tribute: but if He say, Do not pay, we have Him for saying that we should not be under allegiance to Cæsar. Such a double noose as it were to catch the Lord they laid. But to whom had they come? To Him that knew how to break utterly the teeth of them in their own mouth. "Show to Me the coin," [Matthew 22:19] He says. Why do you tempt Me, you hypocrites? Of paying tribute do ye think? To do justice are you willing? The counsel of justice do ye seek? "If truly justice ye speak, judge right things, you sons of men." But now because in one way ye speak, in another way judge, hypocrites you are: "Why do you tempt Me, you hypocrites?" Now I will break utterly your teeth in your mouth: "show to Me the coin." And they showed it to Him. And He says not, it is Cæsar's: but asks Whose it is? In order that their teeth in their own mouth might be utterly broken. For on His inquiring, of whom it had the image and inscription, they said, of Cæsar. Even now the Lord shall break utterly the teeth of them in their own mouth. Now you have made answer, now have been broken utterly your teeth in your mouth. "Render unto Cæsar the things which are of Cæsar, and unto God the things which are of God." [Matthew 22:21] Cæsar seeks his image; render it: God seeks His image; render it. Let not Cæsar lose from you his coin: let not God lose in you His coin. And they found not what they might answer. For they had been sent to slander Him: and they went back, saying, that no one to Him could make answer. Wherefore? Because broken utterly had been the teeth of them in their own mouth. Of that sort is also the following: "In what power doest Thou these things? I also will ask of you one question, answer me." And He asked them of John, whence was the Baptism of John, from heaven, or of men? So that whatever they might answer might tell against themselves....
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SUMMARY
Psalms 58:6 is a fervent imprecatory prayer, a desperate appeal to God to utterly dismantle the power of the wicked. Through vivid, predatory imagery, the psalmist implores the Almighty to render oppressors completely powerless, likening their destructive capacity to the tearing teeth of ferocious lions. This verse encapsulates a profound cry for divine justice against those who pervert righteousness and inflict harm, expressing an unwavering trust that God alone possesses the authority and might to neutralize entrenched evil.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 58:6 employs several impactful literary devices to convey its urgent message and the psalmist's profound desire for divine intervention. The most prominent is Metaphor, where the wicked are implicitly and then explicitly compared to "young lions" whose "teeth" (both general and "great teeth") represent their destructive power and capacity for oppression. The act of "breaking" or "breaking out" their teeth is a vivid metaphor for rendering them utterly powerless and incapable of inflicting further harm. This visceral imagery immediately conjures a sense of vulnerability on the part of the oppressed and a desperate need for a stronger, divine force to intervene. The psalm also utilizes Imprecation, which is a prayer or curse invoking divine punishment upon enemies. While seemingly harsh to modern ears, this is a legitimate and common form of prayer in the Old Testament, expressing a profound cry for justice when human systems fail, channeling righteous indignation into a plea for God's sovereign action rather than personal vengeance. Furthermore, there is clear Synonymous Parallelism between the two clauses of the verse: "Break their teeth, O God, in their mouth" and "break out the great teeth of the young lions, O LORD." Both phrases express the same core petition—for God to disarm the wicked—but the second clause amplifies and makes explicit the predatory nature of the oppressors, reinforcing the intensity and specificity of the psalmist's desperate plea for divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 58:6 stands as a profound testament to the biblical understanding of divine justice and the ultimate triumph of righteousness over evil. It articulates a deep-seated human longing for God to intervene when injustice seems to prevail, affirming that God is not indifferent to the suffering of the oppressed. This imprecatory prayer, while strong in its language, channels righteous indignation into a plea for God's sovereign action rather than personal retribution. It reflects a core theological conviction that God is the supreme Judge who will ultimately hold the wicked accountable and vindicate the righteous. The imagery of disarming the wicked underscores God's power to neutralize all forms of evil, ensuring that their destructive capacity will not endure indefinitely. This perspective provides hope for those who suffer under oppression, reminding them that their cries for justice are heard by a God who is both mighty and just, who will not allow evil to triumph eternally.
REFLECTION AND APPLICATION
Psalms 58:6, though challenging in its directness, offers profound insights for contemporary believers grappling with the reality of injustice in the world. It provides a legitimate avenue for expressing the deep anguish and righteous indignation we feel when confronted with pervasive corruption, oppression, and suffering. Rather than succumbing to despair, cynicism, or resorting to personal vengeance, this psalm teaches us to direct our cries for justice to the ultimate Judge—God Himself. It reminds us that God sees all wickedness, hears the cries of the oppressed, and will, in His perfect timing and manner, bring about justice. This verse encourages us to cultivate a robust faith in God's sovereignty over evil, trusting that He alone has the power to disarm those who seek to harm and destroy. It calls us to pray boldly for God's kingdom to come and His will to be done on earth, even if that means praying for the neutralization of destructive forces, always aligning our prayers with God's righteous character and ultimate purposes for redemption and restoration, and always seeking to be instruments of His justice and mercy in the world.
Questions for Reflection
FAQ
Are imprecatory psalms like Psalms 58:6 expressions of personal vengeance?
Answer: No, imprecatory psalms are not endorsements of personal vengeance, nor do they encourage believers to take justice into their own hands. Instead, they are fervent prayers to God, the righteous Judge, to execute His justice against the wicked. The psalmist is not seeking to inflict harm himself but is appealing to God's sovereign authority and power to intervene where human justice has failed or is absent. This aligns with New Testament teachings that explicitly forbid personal revenge, such as Romans 12:19. The psalmist's prayer is an act of faith, entrusting the outcome to God's perfect righteousness and timing, recognizing that ultimate justice belongs to Him alone.
How do the harsh images in Psalms 58:6 reconcile with the New Testament's emphasis on love for enemies?
Answer: The reconciliation lies in understanding the different contexts and purposes. The Old Testament imprecations often reflect a deep cry for divine justice in a covenantal context where God is seen as actively intervening in history to uphold righteousness and punish evil. They are prayers for God's kingdom to come and His will to be done, which inherently includes the defeat of evil and the cessation of oppression. While the New Testament emphasizes love for enemies (Matthew 5:44), this does not negate God's ultimate role as judge. Jesus Himself speaks of future judgment (Matthew 25:31-46), and the New Testament also contains prophecies of divine wrath against unrepentant evil (Revelation 19:11-16). The love commanded in the New Testament is for individuals, urging them to seek reconciliation and transformation. However, it does not imply that God will never judge or that systemic evil will go unpunished. Imprecatory psalms give voice to the righteous indignation against pervasive evil and a longing for God's ultimate justice, which is a consistent and necessary theme throughout all of Scripture, demonstrating God's unwavering commitment to righteousness.
CHRIST-CENTERED FULFILLMENT
Psalms 58:6, with its visceral plea for God to "break the teeth" of the wicked, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist prayed for the incapacitation of earthly oppressors and their destructive power, Christ's mission was to decisively disarm the spiritual forces of evil that truly enslave humanity and perpetuate injustice. The "young lions" of this psalm, representing formidable adversaries and agents of destruction, are ultimately defeated by the Lion of the Tribe of Judah, Jesus Christ. Through His sacrificial death on the cross and His glorious resurrection, Christ decisively "broke the teeth" of sin, death, and the devil, rendering them powerless over those who believe and establishing His victory (Hebrews 2:14-15). The psalmist's cry for divine justice is answered in Christ, who is appointed by God as the ultimate Judge of the living and the dead (Acts 10:42). His first coming inaugurated the defeat of evil's dominion, and His second coming will bring about the full and final judgment of all wickedness, when every oppressor will be silenced and every injustice rectified, and all things will be made new (Revelation 21:5). Thus, the longing for God to curb evil's power, expressed so powerfully in Psalms 58:6, is not merely a historical prayer but a prophetic anticipation of Christ's triumph over all hostile powers, establishing His eternal kingdom of righteousness and peace (1 Corinthians 15:25-26).