Psalms 58:1

KJV

¶ To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?

KJV (with Strong's)

To the chief Musician {H5329}{H8764)}, Altaschith {H516}{H8686)}, Michtam {H4387} of David {H1732}. Do ye indeed {H552} speak {H1696}{H8762)} righteousness {H6664}, O congregation {H482}? do ye judge {H8199}{H8799)} uprightly {H4339}, O ye sons {H1121} of men {H120}?

Complete Jewish Bible

For the leader. Set to "Do Not Destroy." By David, a mikhtam: [Rulers,] does your silence really speak justice? Are you judging people fairly?

Berean Standard Bible

Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men?

American Standard Version

Do ye indeed in silence speak righteousness? Do ye judge uprightly, O ye sons of men?

Commentary

### SUMMARY
Psalms 58:1 introduces a profound Davidic lament and a searing indictment against those in positions of judicial authority who have perverted justice. It opens with a direct, rhetorical challenge to these corrupt rulers, questioning their integrity in speech and their equity in judgment, thereby setting the stage for a passionate plea for divine intervention and the ultimate triumph of God's perfect justice over human depravity.

### CONTEXT
* **Literary Context:** The superscription, "To the chief Musician, Altaschith, Michtam of David," provides crucial interpretive clues. "Altaschith" (or Al-taschith) means "Destroy not," a phrase shared with Psalms 57, 59, and 75, often indicating a psalm composed during a time of severe distress or a plea for preservation, possibly even a musical instruction for a particular tune. A "Michtam of David" typically signifies a "golden psalm" or a psalm of enduring significance, often associated with periods of David's flight or great personal danger. This verse, therefore, serves as the opening salvo in a psalm that 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 opening verse immediately establish the psalm's central theme: the perversion of justice by those entrusted to uphold it.
* **Historical & Cultural Context:** While the specific historical occasion for Psalms 58 is not stated, its themes resonate strongly with David's experiences of unjust persecution, particularly during his flight from [King Saul](/1_samuel/19 "1 Samuel 19 - Saul's Attempts to Kill David"). David himself was a target of those who "speak righteousness" but act with malice. 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](/deuteronomy/16-18 "Deuteronomy 16:18-20 - Appointment of Judges") explicitly commands the appointment of judges who are to "judge the people with righteous judgment." 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 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. 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](/psalms/82 "Psalm 82 - God Judges the 'Gods'"). 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.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"congregation" (Hebrew, אֵלֶם, _'elem'_ / אֵלִים, _'elim'_):** The KJV translates this as "congregation," from the Hebrew _'elem_ (אֵלֶם), which can mean "silence" or "dumbness." However, many scholars, supported by ancient versions and parallel passages like [Psalm 82:1](/psalms/82-1 "Psalm 82:1 - God Judges the 'Gods'"), suggest a slight textual emendation to _'elim_ (אֵלִים), meaning "gods" or "mighty ones." In this context, _'elim_ refers to powerful human rulers or judges, implying that they hold a divinely appointed office and therefore a high moral responsibility. If _'elem_ is retained, it introduces a powerful irony: "Do you indeed speak righteousness, O silent ones?" – implying that their silence or lack of true justice is a damning indictment. The interpretation of "mighty ones" or "gods" referring to human rulers is more widely accepted and fits the context of judicial authority.
* **"righteousness" (Hebrew, צֶדֶק, _tzedeq'_):** This word signifies conformity to a standard, particularly God's moral and ethical law. In a judicial context, it refers to integrity, impartiality, and the administration of justice in accordance with divine principles. It implies not just doing what is legally correct, but what is morally right and just in God's eyes.
* **"uprightly" (Hebrew, מֵישָׁרִים, _meisharim'_):** Derived from a root meaning "straight" or "level," this term denotes equity, fairness, and impartiality in judgment. It contrasts with crookedness or perversion of justice, emphasizing the need for judges to act without bias or corruption, ensuring that their decisions are just and true.

#### Verse Breakdown
* **"¶ To the chief Musician, Altaschith, Michtam of David.":** This is the superscription, providing crucial information about the psalm's purpose and origin. "To the chief Musician" indicates it was intended for liturgical use or a specific musical setting. "Altaschith" ("Destroy not") is a technical term, possibly a tune designation or a thematic plea for preservation. "Michtam of David" suggests it is a "golden psalm" by David, often associated with times of personal distress or flight, imbuing the psalm with a sense of urgent personal experience.
* **"Do ye indeed speak righteousness, O congregation?":** This is the first of two parallel rhetorical questions. It directly challenges the integrity of those in power, specifically questioning whether their words—their pronouncements, judgments, and public statements—are truly aligned with righteousness. The implied answer is a resounding "no," exposing their hypocrisy.
* **"do ye judge uprightly, O ye sons of men?":** This second rhetorical question parallels the first, broadening the scope to their actions and decisions. It challenges whether their judgments are fair, impartial, and consistent with the principles of equity. "Sons of men" 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 failure to uphold justice.

#### 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...?" and "do ye judge uprightly...?") are not asked for 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. If the reading of _'elem_ as "silence" is preferred for "congregation," then **Irony** is also at play, as David would be questioning the "silent ones" about their failure to speak and act justly, highlighting the stark contrast between their expected role and their actual 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 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 theological offense against the very nature of God.

* [Deuteronomy 16:18](/deuteronomy/16-18 "Deuteronomy 16:18 - Appointment of Judges")
* [Psalm 82:1](/psalms/82-1 "Psalm 82:1 - God Judges the 'Gods'")
* [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - When the Righteous Rule")

### REFLECTION AND APPLICATION
Psalms 58:1 serves as a timeless mirror, reflecting the enduring human struggle with justice and integrity. It challenges us to critically examine not only those in positions of power but also our own lives. For leaders, 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.

#### Questions for Reflection
* **How does this psalm challenge our contemporary understanding of leadership and accountability in government, business, or even the church?**
* **In what specific ways might we, as individuals, fail to "speak righteousness" or "judge uprightly" in our daily interactions, conversations, or online engagements?**
* **What is the church's role in advocating for justice and speaking truth to power in a society where justice is often compromised?**

### FAQ
**What is the meaning of "Altaschith" and "Michtam"?**

Answer: "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" 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.

**Who is the "congregation" or "sons of men" being addressed?**

Answer: The "congregation" (KJV) is translated from the Hebrew `'elem` (אֵלֶם), which can mean "silence." However, many biblical scholars and ancient translations suggest a textual emendation to `'elim` (אֵלִים), meaning "gods" or "mighty ones." In this context, both "congregation" (if interpreted as 'silent ones' with irony) and especially "mighty ones" refer to human rulers, judges, or powerful authorities who were responsible for administering justice in ancient Israel. The parallel phrase "sons of men" reinforces that these are human beings in positions of power. This interpretation is strongly supported by [Psalm 82](/psalms/82 "Psalm 82 - God Judges the 'Gods'"), where God stands in the "congregation of the mighty" and judges the "gods" (human rulers) for their failure to administer justice to the poor and needy.

**Why does David use rhetorical questions here?**

Answer: David employs rhetorical questions in Psalms 58:1 to make a powerful and unequivocal indictment. 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 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](/john/5-22 "John 5:22 - The Father Judges No One")), ensuring that His rule will be characterized by perfect equity and justice, as prophesied in [Isaiah 11:3-4](/isaiah/11-3 "Isaiah 11:3-4 - The Righteous Rule of the Messiah"). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us")). 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](/revelation/19-11 "Revelation 19:11 - Christ the Rider on the White Horse")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 57:1

¶ To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] calamities be overpast.

Deuteronomy 16:18

¶ Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.

Deuteronomy 16:19

Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.

Psalms 72:1

¶ [A Psalm] for Solomon. Give the king thy judgments, O God, and thy righteousness unto the king's son.

Psalms 72:4

He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.

Isaiah 11:3

And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

Isaiah 11:5

And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.