TRV
Translation
King James Version
The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
Complete Jewish Bible
From the womb, the wicked are estranged, liars on the wrong path since birth.
American Standard Version
The wicked are estranged from the womb: They go astray as soon as they are born, speaking lies.
World English Bible Messianic
The wicked go astray from the womb. They are wayward as soon as they are born, speaking lies.
Geneva Bible (1599)
The wicked are strangers from ye wombe: euen from the belly haue they erred, and speake lyes.
Young's Literal Translation
The wicked have been estranged from the womb, They have erred from the belly, speaking lies.
In the KJVVerse 14,783 of 31,102
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Commentary on Psalms 58 verses 1–5
1 ¶ To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
2 Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.
3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
4 Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear;
5 Which will not hearken to the voice of charmers, charming never so wisely.
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?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Gregory of NazianzusAD 390
IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:20
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.
Ambrose of MilanAD 397
FLIGHT FROM THE WORLD 7:42
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.
JeromeAD 420
Against Rufinus 3.43
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.”
JeromeAD 420
Against the Pelagians 2.4
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.”
Augustine of HippoAD 430
Exposition on Psalm 58
"Alienated are sinners from the womb, they have gone astray from the belly, they have spoken false things" [Psalm 58:3]. And when iniquity they speak, false things they speak; because deceitful is iniquity: and when justice they speak, false things they speak; because one thing with mouth they profess, another thing in heart they conceal. "Alienated are sinners from the womb." What is this? Let us search more diligently: for perhaps he is saying this, because God has foreknown men that are to be sinners even in the wombs of their mothers. For whence when Rebecca was yet pregnant, and in womb was bearing twins, was it said, "Jacob I have loved, but Esau I have hated"? For it was said, "The elder shall serve the younger." Hidden at that time was the judgment of God: but yet from the womb, that is, from the very origin, alienated are sinners. Whence alienated? From truth. Whence alienated? From the blessed country, from the blessed life. Perchance alienated they are from the very womb. And what sinners have been alienated from the womb? For what men would have been born, if therein they had not been held? Or what men today would be alive to hear these words to no purpose, unless they were born? Perchance therefore sinners have been alienated from a certain womb, wherein that charity was suffering pains, which speaks through the Apostle, "Of whom again I am in labour, until Christ be formed in you." [Galatians 4:19] Expect thou therefore; be formed: do not to yourself ascribe a judgment which perchance you know not. Carnal you are as yet, conceived you have been: from that very time when you have received the name of Christ, by a sort of sacrament you have been born in the bowels of a mother. For not only out of bowels a man is born, but also in bowels. First he is born in bowels, in order that he may be able to be born of bowels. Wherefore it has been said even to Mary, "For that which is born in you, is of the Holy Spirit." Not yet of Her It had been born, but already in Her It had been born. Therefore there are born within the bowels of the Church certain little ones, and a good thing it is that being formed they should go forth, so that they drop not by miscarriage. Let the mother bear you, not miscarry. If patient you shall have been, even until you be formed, even until in you there be the sure doctrine of truth, the maternal bowels ought to keep you. But if by your impatience you shall have shaken the sides of your mother, with pain indeed she expels you out, but more to your loss than to hers.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 58:3 offers a stark declaration regarding the inherent nature of human wickedness, particularly as it manifests in those who pervert justice. It asserts that the wicked are fundamentally alienated from righteousness from their earliest existence, immediately deviating from truth upon birth, and characteristically engage in deceitful speech. This verse lays a foundational theological truth about pervasive human depravity, setting a somber and urgent tone for the psalmist's subsequent imprecations against corrupt authorities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 58:3 employs several powerful Literary Devices to convey its stark message regarding human depravity. The most prominent is Hyperbole, evident in the phrases "from the womb" and "as soon as they be born." These expressions are not intended to be taken literally as active sinning by infants, but rather to emphasize the profound depth, immediacy, and inherent nature of human sinfulness and alienation from God's ways. This exaggeration underscores the idea that the wicked are fundamentally predisposed to evil. The verse also utilizes Synonymous Parallelism, where the two initial clauses, "The wicked are estranged from the womb" and "they go astray as soon as they be born," essentially convey the same core idea through different but reinforcing imagery. This repetition amplifies the message of inherent depravity. Furthermore, there is a strong element of Metaphorical Language in "estranged" and "go astray," which evoke the imagery of a path or a relationship from which one deviates or is alienated. The act of "speaking lies" serves as a concrete Metonymy or Synecdoche, representing the broader perversion of truth and justice that characterizes the wicked.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 58:3 offers a profound theological statement on the human condition, particularly the pervasive nature of sin. It asserts that human depravity is not merely an acquired trait but an inherent disposition, present from the earliest moments of existence. This understanding challenges any notion of human neutrality or innate goodness, positing instead that humanity, apart from divine grace, is fundamentally alienated from God's righteousness and prone to error and deceit. This innate inclination towards sin, often termed "original sin," means that humanity's moral compass is skewed from birth, leading naturally to actions like "speaking lies" and perverting justice. It underscores the universal need for divine intervention and transformation, as no amount of education or self-effort can eradicate this deep-seated inclination towards ungodliness. The verse thus sets the stage for understanding the radical nature of salvation and the necessity of God's redemptive work.
REFLECTION AND APPLICATION
Psalms 58:3 serves as a sobering mirror, reflecting the profound reality of human sinfulness. It compels us to confront the uncomfortable truth that, apart from God's grace, our natural inclination is to stray from righteousness and embrace falsehood. This understanding should cultivate a deep sense of humility within us, recognizing that our capacity for sin is not merely external but originates from an internal disposition that affects all humanity. It calls us to acknowledge our utter dependence on God's transformative power to renew our hearts and guide us onto the path of truth and integrity. For believers, it reinforces the preciousness of regeneration, the spiritual new birth that reorients our desires towards God. Practically, this verse challenges us to be vigilant against the subtle and overt ways deceit manifests in our own lives and in society, particularly among those in positions of influence. It reminds us of the critical importance of upholding truth, speaking with integrity, and actively pursuing justice, knowing that these acts are counter-cultural and require divine enablement in a world prone to lies and injustice.
Questions for Reflection
FAQ
Does "estranged from the womb" mean that babies are inherently guilty of sin at birth?
Answer: The phrase "estranged from the womb" does not imply that infants are actively committing sinful acts or are held personally accountable for specific transgressions at birth. Instead, it points to a state of inherited depravity or a fallen nature. It means that from the very beginning of life, humanity possesses a predisposition or inclination towards sin, an alienation from God's perfect righteousness. This concept aligns with the theological understanding of original sin, where the sin of Adam resulted in a corrupted nature passed down to all humanity, making us prone to rebellion against God's will. As Romans 5:12 states, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned." This inherited condition means that without divine intervention, every person will inevitably "go astray" and "speak lies" as they grow.
How does this verse relate to the concept of original sin?
Answer: Psalms 58:3 is a powerful Old Testament witness to the concept of original sin, even if it doesn't use the precise theological terminology developed later. The phrases "estranged from the womb" and "go astray as soon as they be born" strongly suggest that humanity's sinful nature is not merely a product of environment or choice, but an inherent condition present from conception. This aligns directly with the doctrine of original sin, which teaches that humanity inherits a corrupted nature from Adam, resulting in a pervasive bent towards sin and an inability to perfectly obey God's law. This inherited depravity means that all individuals are born alienated from God, spiritually dead, and naturally inclined to rebellion and falsehood. It underscores the universal need for a divine work of grace to transform the human heart, as seen in passages like Ephesians 2:1-3 which describes humanity as "dead in trespasses and sins" and "by nature children of wrath."
CHRIST-CENTERED FULFILLMENT
Psalms 58:3 paints a stark picture of humanity's innate depravity, revealing a deep-seated alienation from truth and righteousness from the very beginning of life. This profound problem of inherent sinfulness finds its ultimate answer and fulfillment in Jesus Christ. Where humanity is "estranged from the womb" and "goes astray," Christ is the perfectly righteous one, conceived by the Holy Spirit and born without sin, fully embodying truth and never deviating from God's perfect will (Luke 1:35). The "speaking lies" that characterizes the wicked in Psalm 58:3 stands in stark contrast to Jesus, who declared Himself to be "the way, the truth, and the life" (John 14:6). He is the embodiment of divine truth, and His every word and action perfectly reflected the Father's will, utterly devoid of falsehood. Furthermore, while humanity is born into a state of spiritual death and alienation, Christ offers a new birth, a spiritual regeneration that transforms the heart and reorients it towards God and truth (John 3:3 and Titus 3:5). His atoning sacrifice on the cross addresses the very root of this innate depravity, breaking the power of sin and reconciling alienated humanity to God, enabling believers to walk in newness of life, speaking truth and pursuing righteousness as a fruit of His Spirit (Romans 6:4 and Galatians 5:22-23).