TRV
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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
One surviving comment on this verse from the historical church.
But now ye do what? Why these things to you do I speak? "Because in heart iniquities ye work on earth" [Psalm 58:2]. Iniquities perchance in heart alone? Hear what follows: both their heart hands do follow, and their heart hands do serve, the thing is thought of, and it is done; or else it is not done, not because we would not, but because we could not, Whatever you will and canst not, for done God does count it. "For in heart Iniquities ye work on earth." What next? "Iniquities your hands knit together." What is, "knit together"? From sin, sin, and to sin, sin, because of sin. What is this? A theft a man has committed, a sin it is: he has been seen, he seeks to slay him by whom he has been seen: there has been knit together sin with sin: God has permitted him in His hidden judgment to slay that man whom he has willed to slay: he perceives that the thing is known, he seeks to slay a second also; he has knit together a third sin: while these things he is planning, perchance that he may not be found out, or that he may not be convicted of having done it, he consults an astrologer; there is added a fourth sin: the astrologer answers perchance with some hard and evil responses, he runs to a soothsayer, that expiation may be made; the soothsayer makes answer that he is not able to expiate: a magician is sought. And who could enumerate those sins which are knit together with sins? "Iniquities your hands do knit together." So long as you knit together, you bind sin upon sin. Loose yourself from sins. But I am not able, you say. Cry to Him. "Unhappy man I, who shall deliver me from the body of this death?" [Romans 7:24] For there shall come the Grace of God, so that righteousness shall be your delight, as much as you delighted in iniquity; and you, a man that out of bonds has been loosed, shall cry out to God, "You have broken asunder my bonds." "You have broken asunder my bonds," is what else but, "You have remitted my sins"? Hear why chains they are: the Scripture makes answer, "with the chains of his sins each one is bound fast." [Proverbs 5:22] Not only bonds, but chains also they are. Chains are those which are made by twisting in: that is, because with sins sins you were knitting together....
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Summary
Psalms 58:2 delivers a scathing indictment against corrupt authorities, revealing that their perversion of justice stems from a profound, internal malice. This verse exposes not merely accidental wrongdoing but a deliberate, calculated intent to inflict violence and oppression, meticulously weighing out their destructive actions across the land. It underscores that the abuse of power is rooted in a heart that has chosen wickedness, betraying the sacred trust of their office.
Context
Literary Context
Psalms 58 is an imprecatory psalm, categorized as a "Michtam of David," a type of psalm often associated with intense emotion and a plea for divine intervention. It is a passionate cry for God's judgment against those who pervert justice, placing it within a broader biblical tradition of righteous indignation against oppression, as seen in other psalms like Psalms 7 and Psalms 35. Verse 2 immediately follows the psalmist's direct challenge to these powerful individuals in Psalms 58:1, accusing them of failing to speak righteousness and judge uprightly. This foundational accusation sets the stage for the vivid and disturbing metaphors that follow, such as comparing the wicked to venomous serpents and ravenous lions in Psalms 58:4-6, which further emphasize the destructive and predatory nature of their unrighteous rule. The verse thus establishes the internal source of their external evil, providing the theological justification for the psalmist's subsequent fervent plea for God to break their power and bring about their demise.
Historical & Cultural Context
In ancient Israel, judges and rulers held a sacred and weighty responsibility, viewed as God's direct representatives on earth, tasked with upholding divine law and administering justice impartially. This mandate is clearly articulated in passages such as Deuteronomy 16:18-20. The perversion of justice by those in authority was therefore considered a grave offense, not merely against human society but as a direct affront to God's character and covenant. Prophets frequently condemned such corruption, as evidenced in the strong rebukes found in Isaiah 1:23 and Amos 5:7. Such widespread corruption inevitably led to societal breakdown, the oppression of the vulnerable, and a profound crisis of faith. The term "earth" (H776, ʼerets) in this verse refers not just to the physical ground but broadly to the land, the society, and the people over whom these corrupt officials wielded their power, indicating the pervasive and devastating impact of their calculated violence and injustice on the entire community.
Key Themes
Psalms 58:2 powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it profoundly underscores the theme of inward corruption, asserting that true wickedness originates not merely from external actions but from the deliberate choices and intentions of the heart. This concept resonates deeply with later biblical teachings, particularly Jesus' emphasis on the heart as the wellspring of human behavior in Mark 7:21-23. Secondly, the chilling phrase "ye weigh the violence of your hands" highlights the theme of calculated injustice, portraying evil as a premeditated and meticulously measured act rather than an impulsive one. This suggests a systematic and deliberate abuse of power, where oppression is carefully planned and executed for maximum effect. Finally, the verse speaks to the pervasive biblical theme of divine justice and accountability, emphasizing that God sees and will ultimately judge those who misuse their authority to inflict harm and pervert righteousness. This reinforces the foundational belief that God is the ultimate arbiter of justice, a truth powerfully affirmed in Psalms 96:13.
Exposition and Analysis
Key Word Analysis
This term, often used interchangeably with lêbâb, refers to the innermost being of a person—the seat of intellect, will, emotions, and moral character. In this context, it signifies that the wickedness of these rulers is not superficial or accidental but deeply rooted in their core being. Their moral depravity stems from a deliberate choice of their will and intentions, indicating a profound internal corruption that drives their external actions.
This primitive root means "to do or make (systematically and habitually), especially to practise." When applied to "wickedness," it emphasizes that the evil acts of these rulers are not oversights or mistakes but purposeful, chosen activities stemming from a corrupted will. It highlights the agency and responsibility of the perpetrators in their malice, indicating a consistent and intentional pattern of wrongdoing rather than isolated incidents.
This primitive root means "to roll flat, i.e., prepare (a road); also to revolve, i.e., weigh (mentally); make, ponder, weigh." In this context, it conveys a chilling sense of careful deliberation and precision. It suggests that these corrupt officials are not acting impulsively but are meticulously measuring out their violent deeds, perhaps even distributing their oppression throughout the land with calculated intent. The imagery implies a cold, calculating nature to their injustice, as if they are balancing scales not for justice, but for the precise application of harm.
Verse Breakdown
"Yea, in heart ye work wickedness"
This opening clause immediately exposes the internal origin of the corruption. The "heart" (H3820, lêb) in Hebrew thought encompasses the totality of one's inner being—intellect, will, emotions, and moral character. Thus, the wickedness of these rulers is not superficial or merely external; it is deeply rooted in their core being, a deliberate choice of their will. They actively "work" or "perform" (H6466, pâʻal) evil from this corrupted inner state, indicating premeditated malice rather than accidental wrongdoing. This highlights their profound moral culpability.
"ye weigh the violence of your hands in the earth"
This second clause describes the outward manifestation and calculated nature of their internal corruption. "Your hands" (H3027, yâd) represent their power, authority, and the actions they execute. The act of "weighing" (H6424, pâlaç) implies careful consideration, deliberate planning, and precise execution of their "violence" (H2555, châmâç), which encompasses not only physical brutality but also injustice, oppression, and cruelty. The phrase "in the earth" (H776, ʼerets) signifies the widespread impact of their actions, indicating that their calculated oppression affects the entire land and its inhabitants, not just isolated incidents. They are systematically inflicting harm and perverting justice across the realm they are meant to govern, demonstrating a chilling lack of conscience.
Literary Devices
Psalms 58:2 employs several potent literary devices to convey its message with striking impact. The most prominent is Metonymy, where "heart" (H3820, lêb) stands for the inner being, intentions, and will, and "hands" (H3027, yâd) represent power, authority, and actions. This allows the psalmist to succinctly describe the transition from internal depravity to external oppression. The phrase "ye weigh the violence" utilizes a powerful Metaphor of scales, but twisted; instead of weighing justice, they are meticulously measuring out injustice and harm. This imagery underscores the calculated and deliberate nature of their evil, contrasting sharply with the expected role of judges who should be weighing righteousness. Furthermore, the verse uses Hyperbole to emphasize the profound depth and pervasive nature of their wickedness, suggesting that their evil is not just present but actively "worked" and "weighed" with a chilling precision across the entire "earth," painting a picture of pervasive and intentional corruption.
Theological and Thematic Connections
This verse profoundly speaks to the biblical understanding of human depravity and the nature of justice. It asserts that sin originates from the heart, the very seat of human will and intention, echoing the consistent biblical teaching that the human heart is deceitful and desperately wicked. This truth is powerfully articulated in Jeremiah 17:9. The calculated nature of the wickedness described here highlights the severe moral culpability of those who knowingly pervert justice, particularly those entrusted with positions of authority. It underscores God's unwavering commitment to righteousness and His ultimate judgment against all forms of oppression and injustice, reinforcing the truth that no hidden malice or calculated evil escapes His notice. The psalmist's fervent plea for divine intervention in this context is not merely an expression of personal frustration but a profound cry for God to vindicate His own character and uphold His righteous standards in a world marred by human corruption.
Reflection and Application
Psalms 58:2 serves as a timeless mirror, reflecting the enduring struggle against corruption, both within individuals and in positions of power. For the individual, it is a sobering call to self-examination, prompting us to consider the true motives and intentions of our hearts. Do we harbor hidden resentments, prejudices, or selfish ambitions that, if given power, might manifest as injustice? The verse challenges us to cultivate a heart that seeks righteousness and compassion, recognizing that true integrity begins internally, transforming our inner landscape before it impacts our outward actions. For society, it is a powerful reminder of the critical importance of integrity in leadership and the urgent need for robust accountability mechanisms for those who wield authority. It encourages believers to pray fervently for righteous governance, to advocate for justice for the oppressed, and to never lose hope in God's ultimate sovereignty and His promise to judge the world with equity. This verse compels us to be vigilant against all forms of oppression, whether overt acts of violence or subtle, calculated perversions of truth and fairness, understanding that God sees and will hold all accountable.
Questions for Reflection
FAQ
Does this psalm encourage personal revenge or vigilante justice?
No, Psalms 58, like other imprecatory psalms, is not a call for personal revenge or vigilante justice. Instead, it is a passionate prayer to God, appealing for divine intervention and judgment against those who pervert justice. The psalmist, in expressing a profound longing for righteousness, surrenders the desire for vengeance to God, trusting that the Lord, as the righteous judge, will ultimately bring justice to the earth. These psalms serve as a reminder that ultimate justice belongs to God alone, as seen in Deuteronomy 32:35, and they express a deep faith that God will vindicate His own character when human systems of justice fail.
Christ-Centered Fulfillment
Psalms 58:2, with its stark portrayal of a corrupted heart manifesting in calculated injustice, finds its ultimate fulfillment and resolution in Jesus Christ. The verse highlights the deep-seated depravity of humanity, a truth echoed throughout Scripture, culminating in the New Testament's declaration that "all have sinned and fall short of the glory of God" (Romans 3:23). While earthly judges "weigh the violence of their hands," Jesus, the perfectly righteous Judge, embodies true justice and mercy. He is the one whose heart was pure, who never "worked wickedness" but always did the will of His Father (John 8:29). The perversion of justice described in Psalms 58:2 tragically foreshadows the unjust trial and crucifixion of Christ Himself, where the innocent Lamb of God was condemned by corrupt earthly authorities, as vividly recounted in Matthew 27:24-26. Yet, through His sacrifice on the cross, Christ bore the violence and injustice of humanity, offering a path to reconciliation and true righteousness for all who believe, for He "who knew no sin became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Ultimately, Christ will return as the righteous King and Judge, establishing a kingdom where justice reigns perfectly and all wickedness is finally and eternally eradicated, as promised in Revelation 19:11.