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
5 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.
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.
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.
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.”
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.”
"Like wax melted they shall be taken away" [Psalm 58:8]. For you were about to say, all men are not so made weak, like myself, in order that they may believe: many men do persevere in their evil, and in their malice. And of the same fear thou nothing: "Like wax melted they shall be taken away." Against you they shall not stand, they shall not continue: with a sort of fire of their own lusts they shall perish. For there is here a kind of hidden punishment, of it the Psalm is about to speak now, to the end of it. There are but a few verses; be attentive. There is a certain punishment future, fire of hell, fire everlasting. For future punishment has two kinds: either of the lower places it is, where was burning that rich man, who was wishing for himself a drop of water to be dropped on his tongue off the finger of the poor man, whom before his gate he had spurned, when he says, "For I am tormented in this flame." [Luke 16:24] And the second is that at the end, whereof they are to hear, that on the left hand are to be set: "Go ye into fire everlasting, that has been prepared for the devil and his angels." [Matthew 25:41] Those punishments shall be manifest at that time, when we shall have departed out of this life, or when at the end of the world men shall have come to the resurrection of the dead. Now therefore is there no punishment, and does God suffer sins utterly unpunished even unto that day? There is even here a sort of hidden punishment, of the same he is treating now....We see nevertheless sometimes with these punishments just men to be afflicted, and to these punishments unjust men to be strangers: for which reason did totter the feet of him that afterwards rejoicing says, "How good is the God of Israel to men right in heart! But my own feet have been almost shaken, because I have been jealous in the case of sinners, beholding the peace of sinners." For he had seen the felicity of evil men, and well-pleased he had been to be an evil man, seeing evil men to reign, seeing that it was well with them, that they abounded in plenty of all things temporal, such as he too, being as yet but a babe, was desiring from the Lord: and his feet did totter, even until he saw what at the end is either to be hoped for or to be feared. For he says in the same Psalm, "This thing is a labour before me, until I enter into the sanctuary of God, and understand unto the last things." It is not therefore the punishments of the lower places, not the punishments of that fire everlasting after the resurrection, not those punishments which as yet in this world are common to just men and unjust men, and ofttimes more heavy are those of just men than those of unjust men; but some punishment or other of the present life the Spirit of God would recommend to our notice. Give heed, hear ye me about to speak of that which you know: but a more sweet thing it is when it is declared in a Psalm, which, before it was declared, was deemed obscure. For behold I bring forth that which already ye knew: but because these things are brought forth from a place where you have never yet seen them, it comes to pass that even known things, as if they were new things, do delight you. Hear ye the punishment of ungodly men: "Like wax," he says, "melted they shall be taken away." I have said that through their lusts this thing to them is done. Evil lust is like a burning and a fire. Does fire consume a garment, and does not the lust of adultery consume the soul? Of meditated adultery when the Scripture was speaking it says, "Shall one bind fire in his bosom, and his garments shall he not burn up?" [Proverbs 6:27] You bear in your bosom live coals; burned through is your vest; you bear in thought adultery, and whole then is your soul? But these punishments few men do see: therefore them the Spirit of God does exceedingly recommend to our notice. Hear the Apostle saying, "God has given them up unto the lusts of their heart." [Romans 1:24] Behold, the fire from the face of which like wax they are melting. For they loose themselves from a certain continence of chastity; therefore even these same men, going unto their lusts, as loose and melting are spoken of. Whence melting? Whence loose? From the fire of lusts. "God has given them up unto the lusts of their heart, so that they do those things which beseem not, being filled full of all iniquity."...
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Summary
Psalms 58:8 is a profound imprecatory plea, forming a climactic part of a psalm that expresses a fervent cry for divine judgment against wicked and corrupt authorities. The verse employs two vivid and stark similes—the melting snail and the untimely birth—to depict the psalmist's intense desire for the complete, irreversible dissolution and utter disappearance of the wicked. It wishes for them to have no lasting impact, legacy, or experience of true life, serving as a raw yet faith-filled expression of trust in God as the ultimate Judge who will decisively bring justice and vindicate the righteous.
Context
Literary Context
Psalm 58 is firmly categorized within the genre of imprecatory psalms, which are prayers where the psalmist calls upon God to execute judgment against enemies. This particular psalm is directed at unjust rulers or judges, whose profound depravity and perversion of justice are vividly detailed in the preceding verses. They are characterized as speaking lies from birth, as seen in the declaration that they are "estranged from the womb: they go astray as soon as they be born, speaking lies" (Psalm 58:3). Their malicious intent is further emphasized by comparing their venom to that of a serpent, specifically "the poison of a serpent: they are like the deaf adder that stoppeth her ear" (Psalm 58:4), and their resistance to wisdom is likened to a deaf adder (Psalm 58:5). Verse 8 follows a series of petitions for God to break their teeth (Psalm 58:6) and cause them to vanish like water that "runneth away" (Psalm 58:7). Thus, verse 8 intensifies the imagery of complete destruction and non-existence, forming a climactic and devastating part of the psalmist's passionate appeal for divine intervention and justice against pervasive evil.
Historical & Cultural Context
The psalm likely emerges from a historical context marked by profound societal injustice, where those entrusted with positions of power—such as kings or judges—who were meant to uphold righteousness, instead actively perverted justice and oppressed the innocent. In ancient Near Eastern cultures, the ruler was often viewed as God's earthly representative, charged with maintaining cosmic and social order through righteous governance. When such figures failed in their divine mandate or actively engaged in corruption, it precipitated a deep crisis of faith and societal breakdown. The psalmist's prayer, therefore, reflects the common ancient understanding that divine justice was not merely an abstract concept but an active, intervening force that would ultimately manifest in human affairs. The vivid, often violent, imagery characteristic of imprecatory psalms is a testament to the intense emotional and spiritual struggles of individuals confronting seemingly insurmountable evil, where the only recourse was a direct, impassioned appeal to the sovereign God for vindication and retribution, echoing similar cries for justice found throughout the Old Testament, such as the prophet's call to "learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause" (Isaiah 1:17).
Key Themes
The central theme permeating Psalm 58, and particularly accentuated in verse 8, is Divine Judgment and Retribution. The psalmist's fervent plea is a direct appeal for God, as the ultimate and righteous Judge, to intervene decisively and bring an end to the wicked's influence. The graphic imagery underscores a profound desire for the complete and irreversible cessation of their evil deeds and their very existence as a threat, reflecting the unwavering biblical belief that God "judges the world in righteousness; he ministers judgment to the people in uprightness" (Psalm 9:8). Another significant theme is The Fragility and Futility of Wickedness. Despite their apparent power and entrenched corruption, the verse uses stark analogies to illustrate that the wicked are ultimately vulnerable, and their efforts will inevitably come to nothing. Their desired fate is one of dissolution and non-existence, leaving no substantial legacy. Finally, the psalm expresses a profound Longing for Justice for the Oppressed. Underlying the imprecation is a deep, abiding trust that God will not permit evil to prevail indefinitely, and that His righteous judgment will ultimately bring relief, vindication, and peace to His people, leading to the righteous seeing the "reward of the wicked" (Psalm 58:11).
Exposition and Analysis
Key Word Analysis
The Hebrew noun שַׁבְלוּל (shablûwl) refers to a snail, specifically one that appears to "melt" or dissolve as it moves, leaving a trail of slime. This imagery vividly conveys the idea of something gradually wasting away, losing its substance, and disappearing without a trace. The psalmist employs this to express a desire for the wicked to diminish and vanish completely, leaving nothing substantial behind.
The Hebrew noun תֶּמֶס (temeç) signifies "liquefaction" or "disappearance," derived from a root meaning "to melt." When applied to the snail, it evokes the image of its body seemingly dissolving as it moves, or perhaps shriveling under harsh conditions. This word powerfully conveys the idea of something losing its form, substance, and ultimately becoming nothing, emphasizing the psalmist's desire for the complete and utter obliteration of the wicked's power and presence.
The Hebrew noun נֵפֶל (nephel) specifically refers to an "abortion" or "stillborn child." This is a profoundly tragic and stark image, signifying something that never fully develops, never experiences life, light, or the world. It represents non-existence, utter futility, and a complete lack of impact or legacy. The psalmist uses this image to wish for the wicked to be as if they never truly lived or achieved anything of substance, their existence being a non-event in the grand scheme of things.
The Hebrew verb חָזָה (châzâh) means "to gaze at," "to perceive," "to contemplate," or "to have a vision of." In the context of "not seeing the sun," it signifies being denied the very experience of life, light, and existence. It's a powerful expression of wishing for the wicked to be utterly cut off from all that constitutes life and vitality, reinforcing the idea of their complete non-existence and lack of any future or legacy.
Verse Breakdown
"As a snail [which] melteth, let [every one of them] pass away"
This clause introduces the first powerful simile, drawing on the common observation of a snail leaving a trail of slime, which could be perceived as it "melting" or dissolving as it moves. This vivid image portrays a desired gradual yet complete and inevitable dissolution. The psalmist prays for the wicked to diminish and disappear entirely, leaving nothing substantial behind, symbolizing their utter loss of power, influence, and even existence. The phrase "let every one of them pass away" reinforces the comprehensive nature of this desired judgment, wishing for a total eradication of their presence and impact.
"[Like] the untimely birth of a woman, [that] they may not see the sun"
This second simile introduces an even more potent and tragic image: a miscarriage or stillbirth. This signifies a life that never truly begins, never experiences light, warmth, or the vibrancy of the world. The phrase "that they may not see the sun" is a direct and profound curse, wishing for the wicked to be denied the very essence of life and existence, to be as if they never were. This emphasizes the desire for their utter futility, non-existence, and lack of any lasting impact or legacy in the world, highlighting a complete absence of future or hope.
Literary Devices
Psalms 58:8 is exceptionally rich in Imagery and employs two striking Similes to convey its message of divine judgment and utter destruction. The first simile, "As a snail [which] melteth," creates a vivid mental picture of gradual dissolution and disappearance, emphasizing the impermanence and ultimate vanishing of the wicked. This is further enhanced by the Metaphorical understanding of the snail's trail as a symbol of something insubstantial and fleeting, leaving no lasting mark. The second simile, "[Like] the untimely birth of a woman," is even more potent and emotionally charged, using the tragic image of a miscarriage or stillbirth to symbolize absolute non-existence, futility, and a life that never truly began. The concluding phrase, "that they may not see the sun," functions as a powerful Merism or Synecdoche, where "seeing the sun" represents the totality of life, vitality, and existence itself. This phrase also acts as a form of Hyperbole, expressing an extreme and absolute desire for the wicked's complete obliteration, wishing them to be as if they never lived or had any impact. The combined effect of these carefully chosen devices is to create a visceral, emotionally charged, and profoundly impactful plea for God's decisive and comprehensive judgment.
Theological and Thematic Connections
Psalms 58:8, with its raw and intense imagery, serves as a profound theological statement about God's ultimate sovereignty over justice and evil. It affirms the biblical truth that God is not indifferent to human suffering or the perversion of justice by wicked authorities. The psalmist's cry, though expressed in ancient, imprecatory language, reflects a deep-seated belief in a moral universe where righteousness will ultimately prevail and wickedness will not endure. This longing for divine intervention underscores the conviction that human systems of justice are often flawed and fallible, but God's judgment is perfect, inescapable, and ultimately just. The verse ultimately points to the impermanence of evil and the certainty of God's righteous retribution, offering a glimpse into the divine commitment to uphold justice and vindicate His people, ensuring that those who practice iniquity will face their just recompense.
Reflection and Application
The stark imagery of Psalms 58:8, while challenging to modern sensibilities, offers a profound space for reflection on the nature of justice, suffering, and faith in a fallen world. In a world where injustice often seems to triumph and the wicked appear to prosper, this verse validates the deep pain, righteous anger, and fervent desire for vindication that can arise in the human heart when confronted with pervasive evil and corruption. It reminds us that it is permissible and even necessary to bring our rawest emotions and most fervent cries for justice directly before God, trusting in His perfect wisdom, unwavering righteousness, and sovereign timing. Rather than condoning personal vengeance or advocating for human retribution, the psalm channels these intense desires into a prayer for divine intervention, acknowledging God alone as the ultimate and perfect Judge. For believers today, it serves as a powerful reminder to surrender our desire for personal retribution to the Lord, trusting that He sees all wrong, hears every cry, and will ultimately right every injustice, ensuring that evil, no matter how powerful or entrenched it appears, will ultimately "pass away" and have no lasting legacy or triumph. This fosters a profound hope that transcends present circumstances, anchoring our faith in God's unwavering commitment to righteousness and His ultimate, decisive victory over all forms of wickedness.
Questions for Reflection
FAQ
Why does the psalmist use such harsh and graphic language to describe the fate of the wicked?
The graphic language in Psalms 58:8 and other imprecatory psalms reflects the intense emotional pain, righteous indignation, and profound spiritual struggle of the psalmist in the face of pervasive and unpunished evil. It is not an expression of personal vindictiveness or a call for human vengeance, but rather a fervent plea for divine justice. In ancient Near Eastern cultures, such vivid and often hyperbolic imagery was a common and accepted way to express the depth of one's desire for God to act decisively and completely. The psalmist is essentially asking God to utterly nullify the wicked's power and influence, making them as if they never existed, thereby bringing an end to their oppression and vindicating the righteous. This is a prayer for God's ultimate judgment to manifest, aligning with the theological principle articulated in the New Testament: "Vengeance is mine; I will repay, saith the Lord" (Romans 12:19).
Christ-Centered Fulfillment
Psalms 58:8, with its fervent cry for the utter dissolution of the wicked and the triumph of divine justice, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalm expresses a longing for the temporal judgment of earthly oppressors, Christ's first advent inaugurated the decisive defeat of the ultimate oppressor, Satan, and the spiritual powers of sin and death. Through His sacrificial death on the cross, Jesus "disarmed principalities and powers, he made a public spectacle of them, triumphing over them in it" (Colossians 2:15), effectively causing them to "pass away" in terms of their ultimate dominion and authority over believers. His glorious resurrection is the definitive proof that evil's power is futile and will not "see the sun" of lasting victory. Furthermore, Christ is the righteous Judge who will return in glory to execute perfect justice, bringing to nothing all forms of wickedness and establishing His eternal kingdom where "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Revelation 21:4). Thus, the psalmist's longing for the complete eradication of evil finds its ultimate, cosmic, and eternal realization in the redemptive and judicial work of Christ, who ensures that all unrighteousness will ultimately vanish, leaving no trace, and His perfect justice will reign forever.