TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 58:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
We have reason to think that this psalm refers to the malice of Saul and his janizaries against David, because it bears the same inscription (Al-taschith, and Michtam of David) with that which goes before and that which follows, both which appear, by the title, to have been penned with reference to that persecution through which God preserved him (Al-taschith - Destroy not), and therefore the psalms he then penned were precious to him, Michtams - David's jewels, as Dr. Hammond translates it.
In these verses David, not as a king, for he had not yet come to the throne, but as a prophet, in God's name arraigns and convicts his judges, with more authority and justice than they showed in prosecuting him. Two things he charges them with:
I.The corruption of their government.
They were a congregation, a bench of justices, nay, perhaps, a congress or convention of the states, from whom one might have expected fair dealing, for they were men learned in the laws, had been brought up in the study of these statutes and judgments, which were so righteous that those of other nations were not to be compared with them. One would not have thought a congregation of such could be bribed and biassed with pensions, and yet, it seems, they were, because the son of Kish could do that for them which the son of Jesse could not, Sa1 22:7. He had vineyards, and fields, and preferments, to give them, and therefore, to please him, they would do any thing, right or wrong. Of all the melancholy views which Solomon took of this earth and its grievances, nothing vexed him so much as to see that in the place of judgment wickedness was there, Ecc 3:16. So it was in Saul's time.
1.The judges would not do right, would not protect or vindicate oppressed innocency (Psa 58:1): "Do you indeed speak righteousness, or judge uprightly? No; you are far from it; your own consciences cannot but tell you that you do not discharge the trust reposed in you as magistrates, by which you are bound to be a terror to evil-doers and a praise to those that do well. Is this the justice you pretend to administer? Is this the patronage, this the countenance, which an honest man and an honest cause may expect from you? Remember you are sons of men; mortal and dying, and that you stand upon the same level before God with the meanest of those you trample upon, and must yourselves be called to an account and judged. You are sons of men, and therefore we may appeal to yourselves, and to that law of nature which is written in every man's heart: Do you indeed speak righteousness? And will not your second thoughts correct what you have done?" Note, It is good for us often to reflect upon what we say with this serious question, Do we indeed speak righteousness? that we may unsay what we have spoken amiss and may proceed no further in it.
2.They did a great deal of wrong; they used their power for the support of injury and oppression (Psa 58:2): In heart you work wickedness (all the wickedness of the life is wrought in the heart). It intimates that they wrought with a great deal of plot and management, not by surprise, but with premeditation and design, and with a strong inclination to it and resolution in it. The moire there is of the heart in any act of wickedness the worse it is, Ecc 8:11. And what was their wickedness? It follows, "You weigh the violence of your hands in the earth" (or in the land), "the peace of which you are appointed to be the conservators of." They did all the violence and injury they could, either to enrich or avenge themselves, and they weighed it; that is, 1. They did it with a great deal of craft and caution: "You frame it by rule and lines" (so the word signifies), "that it may effectually answer your mischievous intentions; such masters are you of the art of oppression." 2. They did it under colour of justice. They held the balances (the emblem of justice) in their hands, as if they designed to do right, and right is expected from them, but the result is violence and oppression, which are practised the more effectually for being practised under the pretext of law and right.
II.The corruption of their nature.
This was the root of bitterness from which that gall and wormwood sprang (Psa 58:3): The wicked, who in heart work wickedness, are estranged from the womb, estranged from God and all good, alienated from the divine life, and its principles, powers, and pleasures, Eph 4:18. A sinful state is a state of estrangement from that acquaintance with God and service of him which we were made for. Let none wonder that these wicked men dare do such things, for wickedness is bred in the bone with them; they brought it into the world with them; they have in their natures a strong inclination to it; they learned it from their wicked parents, and have been trained up in it by a bad education. They are called, and not miscalled, transgressors from the womb; one can therefore expect no other than that they will deal very treacherously; see Isa 48:8. They go astray from God and their duty as soon as they are born, (that is, as soon as possibly they can); the foolishness that is bound up in their hearts appears with the first operations of reason; as the wheat springs up, the tares spring up with it. Three instances are here given of the corruption of nature: - 1. Falsehood. They soon learn to speak lies, and bend their tongues, like their bows, for that purpose, Jer 9:3. How soon will little children tell a lie to excuse a fault, or in their own commendation! No sooner can they speak than they speak to God's dishonour; tongue-sins are some of the first of our actual transgressions. 2. Malice. Their poison (that is, their ill-will, and the spite they bore to goodness and all good men, particularly to David) was like the poison of a serpent, innate, venomous, and very mischievous, and that which they can never be cured of. We pity a dog that is poisoned by accident, but hate a serpent that is poisonous by nature. Such as the cursed enmity in this serpent's brood against the Lord and his anointed. 3. Untractableness. They are malicious, and nothing will work upon them, no reason, no kindness, to mollify them, and bring them to a better temper. They are like the deaf adder that stops her ear, Psa 58:4, Psa 58:5. The psalmist, having compared these wicked men, whom he here complains of, to serpents, for their poisonous malice, takes occasion thence, upon another account, to compare them to the deaf adder or viper, concerning which there was then this vulgar tradition, that whereas, by music or some other art, they had a way of charming serpents, so as either to destroy them or at least disable them to do mischief, this deaf adder would lay one ear to the ground and stop the other with her tail, so that she could not hear the voice of the enchantment, and so defeated the intention of it and secured herself. The using of this comparison neither verifies the story, nor, if it were true, justifies the use of this enchantment; for it is only an allusion to the report of such a thing, to illustrate the obstinacy of sinners in a sinful way. God's design, in his word and providence, is to cure serpents of their malignity; to this end how wise, how powerful, how well-chosen are the charms! How forcible the right words! But all in vain with most men; and what is the reason? It is because they will not hearken. None so deaf as those that will not hear. We have piped unto men, and they have not danced; how should they, when they have stopped their ears?
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
How, then, did Christ say, “All things that I have heard from the Father I have made known to you,” except in this way, that what he was certainly going to accomplish through the Holy Spirit, he spoke to us as if he had already accomplished it? Therefore, whenever we hear that one who believes in Christ will not be judged, we are to understand that he will not be condemned. The word judged is used in place of “condemned,” as where the apostle says, “Let not him who does not eat condemn him who eats,” that is, let him not think evil of him. And the Lord says, “Do not judge that you may not be judged.” He does not take from us the power to judge, since the prophet also declares, “If you truly love justice, judge right things, O sons of men.” And the Lord says, “Judge not according to personal considerations, but render a just judgment.” But, in that passage where he forbids judging, he admonishes us not to condemn a person whose purpose is hidden from us, or when we do not know how a person will turn out later on. Accordingly, when he said, “He shall not come to judgment,” he meant that he will not come to damnation. And in saying “but he who does not believe is already judged,” he meant that such a person stands already condemned in the foreknowledge of God, who knows what is in store for nonbelievers.
The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth cries, "If truly indeed justice ye speak, judge right things, you sons of men" [Psalm 58:1]. For to what unjust man is it not an easy thing to speak justice? Or what man if questioned about justice, when he has not a cause, would not easily answer what is just? Inasmuch as the hand of our Maker in our very hearts has written this truth, "That which to yourself you would not have done, do not do to another." [Tobit 4:15] Of this truth, even before that the Law was given, no one was suffered to be ignorant, in order that there might be some rule whereby might be judged even those to whom Law had not been given. But lest men should complain that something had been wanting for them, there has been written also in tables that which in their hearts they read not. For it was not that they had it not written, but read it they would not. There has been set before their eyes that which in their conscience to see they would be compelled; and as if from without the voice of God were brought to them, to his own inward parts has man been thus driven, the Scripture saying, "For in the thoughts of the ungodly man there will be questioning." [Wisdom 1:9] Where questioning is, there is law. But because men, desiring those things which are without, even from themselves have become exiles, there has been given also a written law: not because in hearts it had not been written, but because you were a deserter from your heart, you are seized by Him that is everywhere, and to yourself within art called back. Therefore the written law, what cries it, to those that have deserted the law written in their hearts? [Romans 2:15] "Return ye transgressors to the heart." [Isaiah 46:8] For who has taught you, that you would have no other man draw near your wife? Who has taught you, that you would not have a theft committed upon you? Who has taught you, that you would not suffer wrong, and whatever other thing either universally or particularly might be spoken of? For many things there are, of which severally if questioned men with loud voice would answer, that they would not suffer. Come, if you are not willing to suffer these things, are you by any means the only man? Do you not live in the fellowship of mankind? He that together with you has been made, is your fellow; and all men have been made after the image of God, [Genesis 1:26] unless with earthly coverings they efface that which He has formed. That which therefore to yourself you will not have to be done, do not do to another. For you judge that there is evil in that, which to suffer you are not willing: and this thing you are constrained to know by an inward law; that in your very heart is written. You were doing somewhat, and there was a cry raised in your hands: how are you constrained to return to your heart when this thing you suffer in the hands of others? Is theft a good thing? No! I ask, is adultery a good thing? All cry, No! Is man-slaying a good thing? All cry, that they abhor it. Is coveting the property of a neighbour a good thing? No! Is the voice of all men. Or if yet you confess not, there draws near one that covets your property: be pleased to answer what you will have. All men therefore, when of these things questioned, cry that these things are not good. Again, of doing kindnesses, not only of not hurting, but also of conferring and distributing, any hungry soul is questioned thus: "you suffer hunger, another man has bread, and there is abundance with him beyond sufficiency, he knows you to want, he gives not: it displeases you when hungering, let it displease you when full also, when of another's hungering you shall have known. A stranger wanting shelter comes into your country, he is not taken in: he then cries that inhuman is that city, at once among barbarians he might have found a home. He feels the injustice because he suffers; thou perchance feel not, but it is meet that thou imagine yourself also a stranger; and that thou see in what manner he will have displeased you, who shall not have given that, which thou in your country will not give to a stranger." I ask all men. True are these things? True. Just are these things? Just. But hear ye the Psalm. "If truly therefore justice ye speak, judge right things, you sons of men." Be it not a justice of lips, but also of deeds. For if you act otherwise than you speak, good things you speak, and ill you judge.
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Summary
Psalms 58:1 opens a profound Davidic lament and a scathing indictment against those in positions of judicial authority who have fundamentally perverted justice. Through a series of direct, rhetorical challenges, the psalmist questions the integrity of their speech and the equity of their judgments, thereby setting the stage for a passionate appeal for divine intervention and the ultimate triumph of God's perfect justice over human depravity and corruption.
Context
Literary Context
The superscription, "To the chief Musician, Altaschith, Michtam of David," provides vital interpretive clues for the psalm. "Altaschith," meaning "Destroy not," is a phrase shared with Psalms 57, 59, and 75, often indicating a psalm composed during a period of severe distress or a fervent plea for preservation, possibly even serving as a musical instruction for a particular tune. A "Michtam of David" typically signifies a "golden psalm" or a psalm of enduring significance, frequently associated with periods of David's flight or great personal danger. This opening verse, therefore, serves as the initial salvo in a psalm that systematically moves from a direct confrontation of unjust human rulers (vv. 1-5) to a fervent petition for God's judgment upon them (vv. 6-9), culminating in a confident declaration of God's ultimate justice and the vindication of the righteous (vv. 10-11). The rhetorical questions posed in this verse immediately establish the psalm's central theme: the pervasive perversion of justice by those entrusted to uphold it.
Historical & Cultural Context
While the specific historical occasion for Psalms 58 is not explicitly stated, its themes resonate strongly with David's experiences of unjust persecution, particularly during his flight from King Saul. David himself was often a target of those who "speak righteousness" but act with malice and deceit. In ancient Israel, judges and rulers were expected to administer justice according to God's law, reflecting His character of righteousness and impartiality. Deuteronomy 16:18-20 explicitly commands the appointment of judges who are to "judge the people with righteous judgment" and warns against perverting justice or showing partiality. The "congregation" or "sons of men" addressed in this verse refers to those holding positions of power—judicial, governmental, or even religious—who were failing in this fundamental responsibility, acting contrary to the covenantal expectations of their sacred office.
Key Themes
Psalms 58:1 introduces several profound themes that resonate throughout the psalm and the broader biblical narrative. Firstly, it embodies a challenge to corrupt authority, directly confronting those who abuse their power and pervert justice. The rhetorical nature of the questions implies a resounding "no" to their integrity, exposing their hypocrisy. Secondly, it underscores the demand for righteous judgment, highlighting the divine expectation for leaders to act with integrity and fairness, a theme deeply embedded in the Old Testament's legal and prophetic traditions, as seen in Psalm 82. Thirdly, by questioning human judges, David implicitly expresses an anticipation of divine intervention, appealing to God as the ultimate arbiter of justice when human systems fail. This sets up the psalm's subsequent call for God to execute His righteous judgment, a plea for the divine to rectify human injustice.
Exposition and Analysis
Key Word Analysis
This primitive root means "to arrange," but is used figuratively "to speak." It can also mean to "declare," "pronounce," or "utter." In the context of judicial authority, it refers to the pronouncements, rulings, and public statements made by those in power. The question "Do ye indeed speak righteousness?" challenges whether their official declarations and verbal judgments align with divine standards of justice.
This word signifies "the right (natural, moral or legal)," and abstractly, "equity" or "justice." In a judicial setting, it refers to integrity, impartiality, and the administration of justice in accordance with God's moral and ethical law. It implies not merely adherence to legal codes, but a profound commitment to what is morally upright and just in God's eyes.
This term denotes "evenness," "straightness," and figuratively, "rectitude," "equity," or "fairness." It contrasts sharply with crookedness or perversion of justice, emphasizing the need for judges to act without bias, corruption, or deviation from the path of truth, ensuring their decisions are equitable and true.
Verse Breakdown
"¶ To the chief Musician, Altaschith, Michtam of David."
This is the superscription, providing crucial information about the psalm's liturgical purpose and authorship. "To the chief Musician" indicates it was intended for public worship or a specific musical arrangement. "Altaschith" ("Destroy not") is a technical term, likely a tune designation or a thematic plea for preservation. "Michtam of David" suggests it is a "golden psalm" by David (H1732), often associated with periods of intense personal distress or flight, imbuing the psalm with a sense of urgent, personal experience from the author, David.
"Do ye indeed speak righteousness, O congregation?"
This is the first of two parallel rhetorical questions, directly challenging the integrity of those in power. It questions whether their words—their pronouncements, judgments, and public statements—are truly aligned with righteousness (H6664). The implied answer is a resounding "no," exposing their hypocrisy and the disconnect between their words and the divine standard of justice. The term "congregation" (H482, 'êlem') here suggests a body of people, perhaps those gathered for judgment, and can carry the connotation of "silence" or "mute justice," ironically highlighting their failure to speak justly.
"do ye judge uprightly, O ye sons of men?"
This second rhetorical question parallels the first, broadening the scope from their words to their actions and decisions. It challenges whether their judgments (H8199) are fair, impartial, and consistent with the principles of equity (H4339). "Sons (H1121) of men (H120)" here is a general term for human beings, but in this context, it specifically refers to those in positions of authority, reinforcing the address to human rulers or judges. The implied negative answer underscores their profound failure to uphold justice in their actions.
Literary Devices
Psalms 58:1 is rich in literary devices, primarily employing Rhetorical Question to deliver its powerful indictment. The two questions ("Do ye indeed speak righteousness, O congregation?" and "do ye judge uprightly, O ye sons of men?") are not posed to elicit information but to provoke thought and convey a strong, implied negative answer, thereby exposing the moral bankruptcy of the addressed rulers. This is further amplified by Parallelism, where the second question mirrors and reinforces the first, creating a cumulative effect that emphasizes the pervasive nature of their injustice in both word and deed. The psalm also uses Apostrophe, a direct address to an absent or unresponsive entity ("O congregation," "O ye sons of men"), making the challenge personal and confrontational. Given the KJV's translation of "congregation" from the Hebrew 'êlem (H482), which can mean "silence," an element of Irony is also present, as David questions the "silent ones" about their failure to speak and act justly, highlighting the stark contrast between their expected role and their actual corrupt conduct.
Theological and Thematic Connections
Psalms 58:1 lays bare the profound theological tension between human corruption and divine justice. It speaks to God's inherent character as a perfectly righteous Judge who demands justice and equity from those He places in authority. When human systems of justice fail, perverting truth and oppressing the innocent, this psalm reminds us that there is a higher court—the throne of God—to which the wronged can appeal. It underscores the biblical principle that all authority is delegated by God, and those who wield it are accountable to Him for their stewardship. The failure of human judges to "speak righteousness" and "judge uprightly" is not merely a social problem but a profound theological offense against the very nature and character of God Himself.
Reflection and Application
Psalms 58:1 serves as a timeless mirror, reflecting the enduring human struggle with justice and integrity across all generations. It challenges us to critically examine not only those in positions of power but also the integrity of our own lives and decisions. For leaders in any sphere—governmental, corporate, or ecclesiastical—it is a stark reminder that authority is a sacred trust, demanding unwavering commitment to truth and equity, not self-interest or corruption. For citizens, it empowers discernment and encourages a prophetic voice against injustice, reminding us that silence in the face of perverted justice can be complicity. Beyond the institutional, this verse prompts profound personal reflection: Do our words consistently align with truth and righteousness? Do we judge others fairly, or are our perceptions clouded by bias and prejudice? In a world where truth is often relative and justice manipulated, this psalm calls believers to embody the righteousness of God in every sphere of life, seeking His kingdom and His justice above all else, trusting that ultimately, God will set all things right.
Questions for Reflection
FAQ
What is the meaning of "Altaschith" and "Michtam" in the psalm's superscription?
"Altaschith" (or Al-taschith) is a Hebrew phrase meaning "Destroy not." In the superscription of Psalms 58, along with Psalms 57, 59, and 75, it is generally understood to be either a musical instruction indicating the tune to which the psalm should be sung, or a thematic plea for preservation and deliverance, reflecting the psalmist's distress. "Michtam" (H4387) is a technical term of uncertain etymology, often translated as "golden psalm" or "a psalm of enduring significance." It is exclusively used for psalms of David (Psalms 16, 56-60) and is frequently associated with periods of intense personal suffering, flight, or danger in David's life, suggesting a psalm that is precious or a permanent record of his experience and faith.
Who is the "congregation" or "sons of men" being addressed in Psalms 58:1?
The "congregation" (KJV) is translated from the Hebrew 'êlem (H482), which primarily means "silence" or "mute justice." While some scholars suggest a textual emendation to 'elim (meaning "gods" or "mighty ones," as seen in Psalm 82:1), the direct meaning of 'êlem introduces a powerful irony: David is questioning those who are supposed to speak and act justly but are characterized by a damning silence or lack of true justice. The parallel phrase "sons of men" (H1121 H120) reinforces that these are human beings in positions of power—specifically, rulers, judges, or authorities in ancient Israel—who were responsible for administering justice. Regardless of the precise nuance of "congregation," the address is clearly to human leaders who have failed in their divine mandate to uphold righteousness and equity.
Why does David use rhetorical questions in this opening verse?
David employs rhetorical questions in Psalms 58:1 to make a powerful and unequivocal indictment against corrupt authorities. These questions are not posed to elicit information but to convey a strong, implied negative answer. By asking "Do ye indeed speak righteousness...?" and "do ye judge uprightly...?", David is effectively declaring that these rulers do not speak righteousness and do not judge uprightly. This literary device serves to highlight the stark contrast between what should be (just and righteous governance) and what is (corruption and perversion of justice), thereby setting the stage for the psalm's subsequent lament and fervent call for divine judgment against these unrighteous authorities.
Christ-Centered Fulfillment
Psalms 58:1, with its searing indictment of corrupt human justice, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While David yearned for righteous judgment in his time, humanity's deepest need was for a perfectly righteous King and Judge who would not pervert justice. Jesus Christ is that King. He perfectly embodied righteousness in His life, speaking truth and judging with absolute integrity, unlike the unrighteous rulers of David's day. The New Testament reveals Him as the one to whom all judgment has been committed by the Father (John 5:22), ensuring that His rule will be characterized by perfect equity and justice, as prophesied in Isaiah 11:3-4. Furthermore, Christ's atoning sacrifice on the cross addresses the ultimate perversion of justice—human sin—by becoming sin for us, "so that in him we might become the righteousness of God" (2 Corinthians 5:21). Ultimately, the longing for divine intervention against injustice, so palpable in Psalms 58, will be fully realized when Christ returns as the righteous Judge to establish His eternal kingdom, where true righteousness and justice will prevail without end (Revelation 19:11).