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 58:6–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
"And a man shall say, If therefore there is fruit to a just man" [Psalm 58:10]. Behold, before that there comes that which is promised, before that there is given life everlasting, before that ungodly men are cast forth into fire everlasting, here in this life there is fruit to the just man. What fruit? "In hope rejoicing, in tribulation enduring." [Romans 12:12] What fruit to the just man? "We glory in tribulations, knowing that tribulation works patience, but patience probation, but probation hope: but hope confounds not: because the love of God is shed abroad in our hearts through the Holy Spirit, that has been given to us." [Romans 5:3-5] Does he rejoice that is a drunkard; and does he not rejoice that is just? In love there is fruit to a just man. Miserable the one, even when he makes himself drunken: blessed the other, even when he hungers and thirsts. The one wine-bibbing does gorge, the other hope does feed. Let him see therefore the punishment of the other, his own rejoicing, and let him think of God. He that has given even now such joy of faith, of hope, of charity, of the truth of His Scriptures, what manner of joy is He making ready against the end? In the way thus He feeds, in his home how shall He fill him? "And a man shall say, If therefore there is fruit to the just man." Let them that see believe, and see, and perceive. Rejoice shall the just man when he shall have seen vengeance. But if he has not eyes whence he may see vengeance, he will be made sad, and will not be amended by it. But if he sees it, he sees what difference there is between the darkened eye of the heart, and the eye enlightened of the heart: between the coolness of chastity and the flame of lust, between the security of hope and the fear there is in crime. When he shall have seen this, let him separate himself, and wash his hands in the blood of the same. Let him profit by the comparison, and say, "Therefore there is fruit to the just man: therefore there is a God judging them in the earth." Not yet in that life, not yet in fire eternal, not yet in the lower places, but here in earth....
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Summary
Psalms 58:10 is a profound declaration of divine justice and the ultimate vindication of the righteous. It vividly portrays the deep satisfaction the upright will experience when God's righteous judgment is fully executed upon the wicked, employing powerful, hyperbolic imagery to depict a complete and decisive victory. This verse serves as a climactic assurance that God will not allow injustice to prevail indefinitely, but will decisively intervene to establish His divine order and set all wrongs right.
Context
Literary Context
Psalm 58 is a fervent imprecatory psalm, a genre of prayer where the psalmist calls upon God to judge and punish the wicked. It is structured as a lament and a passionate plea for divine intervention against corrupt rulers or judges who deliberately pervert justice. The psalm opens with a direct challenge to these unjust figures (verses 1-2), graphically describes their inherent wickedness and destructive nature (verses 3-5), and then transitions into a series of vivid curses and prayers for their swift demise (verses 6-9). Verse 10 serves as a climactic declaration of certainty, expressing absolute confidence in God's inevitable and decisive judgment, which will bring about the vindication of the righteous and the restoration of moral order. It foreshadows the ultimate outcome of the preceding imprecations, acting as a triumphant conclusion to the psalmist's plea.
Historical & Cultural Context
While traditionally attributed to David, Psalm 58 likely reflects a period in Israel's history marked by significant corruption within its judicial or ruling elite. The "wicked" are not merely personal enemies but those in positions of power who have abused their authority, acting with deliberate malice and injustice. In ancient Near Eastern cultures, justice was often seen as a reflection of divine order, and its perversion was an affront to God Himself. "Vengeance" in this context is not human revenge but divine retribution, a just and necessary response by a righteous God to restore balance, uphold His covenant, and demonstrate His sovereignty. The imagery of "washing feet in blood" is a stark, hyperbole-laden idiom common in ancient warfare, signifying an overwhelming and total victory, where the defeated are utterly vanquished, and the victor is cleansed and established in peace and security.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and broader biblical narrative. Firstly, it underscores the theme of Divine Justice and Sovereignty, asserting that God is the ultimate Judge who will not tolerate injustice forever, as seen in passages like Psalm 9:8. Secondly, it highlights the Vindication of the Righteous, portraying their future joy not as malicious pleasure in suffering, but as profound satisfaction in the triumph of truth and the restoration of God's righteous order. This resonates with the promise that the upright will ultimately flourish, as described in Psalm 1:3. Thirdly, the psalm confronts the reality of Human Wickedness and Corruption, particularly among those in authority, and the desperate need for divine intervention to counteract it. Finally, the graphic imagery points to the Completeness of God's Victory over all evil, foreshadowing an eschatological hope where all injustice will be eradicated and righteousness will reign supreme, a hope echoed in Isaiah 60:21.
Exposition and Analysis
Key Word Analysis
This word (H5359) refers to divine retribution or revenge. In a theological context, it signifies God's righteous and just response to evil, not arbitrary wrath. It is a necessary act of divine justice that restores moral order, punishes wrongdoing, and upholds God's holy character and covenant faithfulness. It is a deliberate and measured response to persistent unrighteousness and the perversion of justice.
This verb (H7364) means "to lave" or "to bathe (self)," referring to the act of cleansing. In the context of the verse, the act of "washing" signifies purification, completion, and the establishment of a new state of being. When combined with the imagery of "blood," it implies a profound and decisive act that leads to a state of peace and security after a major conflict or judgment.
This noun (H1818) refers to blood, often associated with life, death, and the consequences of violence or sacrifice. In Psalms 58:10, "blood" is used hyperbolically to emphasize the utter defeat and destruction of the wicked. It signifies their complete annihilation and the definitive end of their oppressive power, marking the severity and finality of God's judgment.
Verse Breakdown
"The righteous shall rejoice when he seeth the vengeance"
This clause describes the profound reaction of the righteous to God's ultimate judgment. Their "rejoicing" is not a sadistic delight in the suffering of others, but a deep satisfaction and relief that divine justice has finally been executed. It is the joy of witnessing God's righteousness vindicated, the moral order restored, and the oppressive power of the wicked decisively broken. This signifies the triumph of good over evil, confirming God's faithfulness to His promises and His unwavering commitment to justice for His people who have suffered under injustice.
"he shall wash his feet in the blood of the wicked"
This highly figurative and hyperbolic phrase depicts the absolute completeness and overwhelming nature of the victory over the wicked. It paints a vivid picture of a battlefield so thoroughly dominated by the righteous that the blood of the vanquished is omnipresent. The act of "washing feet" symbolizes not only the utter defeat and destruction of the wicked but also the cleansing of the land from their defilement and the establishment of a new era of peace, security, and purity for the righteous. It is a powerful, symbolic declaration of the definitive end of the wicked's influence and the secure establishment of God's righteous rule.
Literary Devices
Psalms 58:10 is rich in Hyperbole, particularly evident in the phrase "he shall wash his feet in the blood of the wicked." This exaggerated imagery is not intended for literal interpretation but serves to emphasize the overwhelming and decisive nature of God's victory over evil and the complete subjugation of the wicked. The verse also employs vivid Imagery, creating a visceral and impactful mental picture of divine judgment and triumph. This graphic depiction underscores the severity of God's retribution and the completeness of the wicked's defeat. Furthermore, there is clear Symbolism: the "blood of the wicked" symbolizes their utter destruction, the consequences of their sin, and the defilement they brought upon the land, while the act of "washing feet" symbolizes the cleansing of the land from injustice and the establishment of peace, purity, and security for the righteous. These devices combine to make a powerful and unforgettable statement about God's ultimate justice and the assured vindication of His people.
Theological and Thematic Connections
This verse powerfully articulates a core biblical truth: God is a righteous judge who will ultimately bring justice to the earth. In a world often characterized by unchecked evil and the apparent prosperity of the wicked, Psalms 58:10 offers a profound assurance that God sees, hears, and will act decisively. The "vengeance" described is God's just and holy response to persistent rebellion and injustice, not a call for human retaliation or personal revenge. The righteous find their joy not in malicious pleasure, but in the vindication of God's character and the restoration of His moral order. This eschatological hope reminds believers that all wrongs will eventually be made right, and God's kingdom will ultimately prevail, bringing an end to all suffering and oppression under the hand of the wicked.
Reflection and Application
In a world still plagued by injustice, corruption, and the apparent triumph of evil, Psalms 58:10 offers a powerful anchor for the soul. It calls believers to trust in God's perfect timing and His unwavering commitment to justice, even when circumstances seem to contradict His righteousness. The "rejoicing" of the righteous is not an unholy glee in the suffering of others, but a profound satisfaction in seeing God's righteous character vindicated and His moral order restored. It is a reminder that our ultimate hope for justice rests not in human systems or personal retribution, but in the sovereign hand of God. This perspective frees us from the burden of bitterness and the pursuit of personal vengeance, allowing us to patiently endure injustice while faithfully praying for God's kingdom to come and His will to be done on earth as it is in heaven. It encourages us to align our hearts with God's justice, seeking His righteous reign rather than our own flawed sense of retribution.
Questions for Reflection
FAQ
Is the "rejoicing" of the righteous a sign of malice?
No, the "rejoicing" of the righteous described in Psalms 58:10 is not a malicious pleasure in the suffering of the wicked, nor is it an endorsement of personal vengeance. Instead, it signifies a profound satisfaction and relief that divine justice has been executed. It is the joy of seeing God's righteousness vindicated, His moral order restored, and the oppressive power of evil decisively broken. For the righteous, who often suffer under the injustices of the wicked, this moment represents the triumph of truth, the end of their affliction, and the confirmation of God's sovereign control over all things. It is a righteous joy rooted in the establishment of God's kingdom, not in personal hatred.
Should Christians literally seek to "wash their feet in the blood of the wicked"?
Absolutely not. The phrase "he shall wash his feet in the blood of the wicked" is a vivid and powerful hyperbole, a literary device used to emphasize the absolute completeness and decisiveness of God's victory over the wicked. It is not meant to be taken literally as a command or an endorsement of physical violence or revenge by believers. In the New Testament, Christians are explicitly called to love their enemies, pray for those who persecute them, and leave vengeance to God alone, as taught in Romans 12:19. The imagery points to the thoroughness of God's judgment and the ultimate triumph of righteousness, not to human acts of brutality.
How does this psalm fit with the New Testament emphasis on love and forgiveness?
While the New Testament emphasizes love, forgiveness, and turning the other cheek (Matthew 5:44), it does not negate the concept of divine justice. Psalms 58:10 highlights God's character as a righteous Judge who will ultimately bring all things into account. The New Testament also speaks of God's future judgment, where He will justly deal with all unrighteousness and bring an end to evil (Revelation 20:11-15). Therefore, this psalm complements the New Testament by reminding us that while we are called to forgive and extend grace, God Himself is the ultimate arbiter of justice, and His perfect judgment will one day eradicate all evil, leading to a new heaven and new earth where righteousness dwells (2 Peter 3:13). It provides comfort that injustice will not have the final word.
Christ-Centered Fulfillment
Psalms 58:10 finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist longed for divine vengeance against earthly oppressors, Christ's coming inaugurated a new era where the decisive victory over the ultimate "wicked" – sin, death, and the devil – was achieved. The "vengeance" seen by the righteous is not merely the judgment of human tyrants, but the triumph of God's righteousness through the cross and resurrection. Jesus, the true Lamb of God, bore the full weight of God's wrath against sin, thereby disarming the spiritual forces of evil and making a public spectacle of them (Colossians 2:15). The vivid imagery of "washing feet in the blood of the wicked" is profoundly reinterpreted through the cleansing power of Christ's own blood, which purifies believers from all sin and defilement, ushering them into a new realm of peace and righteousness (Hebrews 9:14). Ultimately, the righteous will indeed rejoice when Christ returns as the Righteous Judge, to fully execute justice, eradicate all evil, and establish His eternal kingdom where there will be no more sorrow, crying, or pain (Revelation 19:11-16 and Revelation 21:4). The psalmist's hope for vindication is fully realized in the eschatological triumph of Christ, who brings complete and everlasting victory.