Psalms 59:7

Translation
King James Version
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
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KJV (with Strong's)
Behold, they belch out H5042 H8686 with their mouth H6310: swords H2719 are in their lips H8193: for who, say they, doth hear H8085 H8802?
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Complete Jewish Bible
Look what pours out of their mouth, what swords are on their lips, [as they say to themselves,] "No one is listening, anyway."
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Berean Standard Bible
See what they spew from their mouths— sharp words from their lips: “For who can hear us?”
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American Standard Version
Behold, they belch out with their mouth; Swords are in their lips: For who, say they, doth hear?
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World English Bible Messianic
Behold, they spew with their mouth. Swords are in their lips, “For”, they say, “who hears us?”
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Geneva Bible (1599)
Behold, they brag in their talke, and swords are in their lips: for, Who, say they, doeth heare?
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Young's Literal Translation
Lo, they belch out with their mouths, Swords are in their lips, for `Who heareth?'
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See also
Psalms 57:4Psalms 10:11Proverbs 15:2Psalms 73:11Psalms 55:21Psalms 10:13Psalms 64:3
In the KJVVerse 14,798 of 31,102

Study This Verse

SUMMARY

Psalms 59:7 powerfully depicts the unrestrained and malevolent speech of David's enemies, portraying their words not merely as communication but as a torrent of venomous aggression. Their utterances are likened to sharp swords, revealing a deliberate intent to wound, slander, and destroy. This verbal assault is compounded by their arrogant and godless conviction that their wicked words and deeds go unnoticed and unpunished, as they defiantly question whether anyone, especially God, truly hears their blasphemies.

CONTEXT

  • Literary Context: Psalms 59 is a Michtam (a "golden psalm") of David, specifically attributed to the time "when Saul sent, and they watched the house to kill him," directly referencing the desperate events in 1 Samuel 19:11-12. The psalm is a fervent lament and prayer for divine deliverance from bloodthirsty adversaries who relentlessly pursue David's life. Within this urgent plea, David vividly characterizes his enemies, emphasizing their animalistic ferocity (likened to prowling dogs in Psalms 59:6) and, critically, their malicious speech. Verse 7 specifically highlights this verbal aggression, serving as a crucial bridge between their violent actions and David's subsequent appeal to God's omniscience and ultimate justice, as expressed in Psalms 59:8. This verse underscores the psalmist's profound distress caused not only by physical threats but also by the psychological and spiritual assault of their words.
  • Historical & Cultural Context: The historical backdrop is David's period of intense persecution by King Saul, who, driven by jealousy and paranoia, repeatedly sought to kill him. The incident described in the psalm's superscription—Saul sending men to watch David's house—marks a particularly perilous moment where David's life hung by a thread. In ancient Near Eastern cultures, words were imbued with immense power, often believed to possess a tangible force capable of invoking curses, blessings, or even bringing about physical harm through slander, false accusations, and incitement. The enemies' defiant rhetorical question, "who, say they, doth hear?", reflects a common ancient mindset of impunity among those who believed themselves beyond accountability, whether to human authority or divine judgment. Their crude language, "belch out," further underscores their contempt for moral propriety and their unbridled malice, suggesting a total lack of restraint in their verbal assaults, typical of those who feel no need to hide their evil intentions.
  • Key Themes: This verse contributes significantly to several overarching themes within Psalms 59 and the broader Psalter. Firstly, it powerfully illustrates The Malicious Nature of the Wicked, portraying them as unrestrained, arrogant, and actively hostile, particularly through their speech. Their words are not merely offensive but weaponized, directly embodying the theme of The Destructive Power of the Tongue, a concept echoed throughout wisdom literature, such as in Proverbs 18:21, which declares, "Death and life are in the power of the tongue." Secondly, the enemies' rhetorical question, "who, say they, doth hear?", highlights their profound Godlessness and Perceived Impunity. This defiance directly challenges the biblical understanding of Divine Omniscience and Justice, setting up the psalmist's unwavering trust in God's ultimate awareness and righteous judgment. This contrast between human arrogance and divine sovereignty is a recurring motif in the Psalms, where the righteous consistently appeal to God against those who mock His presence and power, as seen in Psalms 10:4.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Belch out (Hebrew, nâbaʻ', H5042): A primitive root meaning "to gush forth; figuratively, to utter (good or bad words); specifically, to emit (a foul odor); belch out, flowing, pour out, send forth, utter (abundantly)." In this context, it vividly portrays an uncontrolled, overflowing, and offensive torrent of words. It does not imply a literal physical belch but rather speech that is spewed forth without restraint, suggesting a vulgar, aggressive, and abundant outpouring of malice, akin to a gushing stream or even vomit, emphasizing its repulsive and unrestrained nature.
  • Swords (Hebrew, chereb', H2719): Meaning "drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement; axe, dagger, knife, mattock, sword, tool." Here, "swords" is used as a potent metaphor, directly equating the enemies' words to instruments of violence and destruction. Their speech is not just offensive; it is actively hostile, designed to wound, slander, threaten, or destroy David's reputation and life, emphasizing the lethal potential and piercing nature of their verbal assaults.
  • Hear (Hebrew, shâmaʻ', H8085): A primitive root meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.); [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness." The enemies' rhetorical question, "who doth hear?", using this word, expresses profound defiance and a sense of impunity, revealing their arrogant conviction that their wicked words and deeds go unnoticed and unpunished by any authority, human or divine. It is a direct challenge to God's omniscience and justice, indicating their utter disregard for accountability.

Verse Breakdown

  • "Behold, they belch out with their mouth": This opening clause immediately commands attention with the interjection "Behold," drawing the reader into the psalmist's visceral description. The phrase "belch out with their mouth" paints a crude and forceful picture of the enemies' speech. It conveys not merely casual talk but a violent, uncontrolled, and offensive outpouring of words. This imagery suggests a profound lack of self-control, a vulgarity, and an overwhelming volume of malicious utterance, akin to a torrent of venom or a repulsive discharge.
  • "swords [are] in their lips": This powerful metaphor immediately clarifies the true nature and destructive intent behind their words. Their speech is not just offensive; it is weaponized. The words they utter are depicted as sharp, cutting swords, designed to inflict pain, to slander, to accuse falsely, or to threaten David's very life. This emphasizes the piercing, destructive, and potentially lethal impact of their verbal attacks, highlighting that their words are instruments of violence.
  • "for who, [say they], doth hear?": This concluding clause exposes the core of the enemies' arrogance, godlessness, and perceived impunity. It is a rhetorical question that expresses their profound disbelief and defiance—they assume that no one, especially God, is listening to their words or observing their actions. They operate under the delusion of complete unaccountability, believing they are beyond divine judgment and that their wickedness will go unpunished. This defiance underscores their contempt for divine justice and their self-assured freedom to act without consequence.

Literary Devices

Psalms 59:7 employs several potent Literary Devices to convey the intensity of the enemies' malice and David's distress. The most striking is the vivid Metaphor in "swords are in their lips," which directly equates their words to lethal weapons, powerfully portraying their speech as an instrument of violence and destruction. The phrase "belch out with their mouth" utilizes powerful and crude Imagery, creating a visceral, uncontrolled, and offensive depiction of their verbal outpouring, suggesting a torrent of unrestrained malice. The concluding "for who, [say they], doth hear?" is a clear Rhetorical Question, designed not to elicit an answer but to express the enemies' arrogant defiance and their perceived impunity, highlighting their godless disregard for divine oversight. Additionally, there is an implied Hyperbole in the intensity of both "belch out" and "swords," emphasizing the extreme, overwhelming, and utterly destructive nature of the verbal assault David endures. The use of "Behold" at the beginning serves as an Exclamatory Interjection, drawing the reader's immediate attention to the shocking reality David is describing.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 59:7 profoundly illustrates the biblical understanding of the immense power and inherent danger of human speech, particularly when wielded with malicious intent. It highlights the stark contrast between the arrogant self-assurance of the wicked, who believe their words and deeds go unnoticed, and the omnipresent, omniscient God who indeed hears all. This verse underscores that words are not mere sounds but can be instruments of profound harm, capable of cutting, slandering, and destroying, much like physical weapons. It calls believers to a sober awareness of both the speech directed against them and the profound responsibility for their own words, reminding us that true justice ultimately rests with the God who sees and hears everything, and who will hold all accountable for their utterances.

  • Proverbs 12:18 - "There is that speaketh like the piercings of a sword: but the tongue of the wise is health."
  • James 3:5-6 - "Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity..."
  • Psalms 94:7-9 - "Yet they say, The Lord shall not see, neither shall the God of Jacob regard it. Understand, ye brutish among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? he that formed the eye, shall he not see?"

REFLECTION AND APPLICATION

In a world saturated with digital communication, where words can spread globally in an instant, Psalms 59:7 serves as a poignant and highly relevant warning. David's experience with enemies whose words were like "swords" and who "belched out" malice resonates deeply with the contemporary reality of slander, gossip, cyberbullying, and verbal abuse in our society. This verse calls us to recognize the profound impact of speech—both the words directed at us and the words we ourselves utter. When we are the targets of such venomous speech, David's response in the psalm, turning to God for deliverance and justice, offers a powerful model. It reminds us that despite the perceived impunity of those who speak evil, God indeed hears every word and will ultimately bring all things to account. This truth should comfort the slandered and humble the slanderer. Furthermore, it challenges us to examine our own hearts and tongues, ensuring that our words are instruments of grace, truth, and edification, rather than weapons of destruction, always remembering that we are accountable to the One who hears all and judges righteously.

Questions for Reflection

  • How does the imagery of "belching out" and "swords in their lips" challenge our understanding of the power of words in both ancient and modern contexts, particularly in the digital age?
  • In what ways might we, even subtly, act as if "who doth hear?" when we speak or act, believing ourselves beyond accountability to God or others?
  • When faced with malicious speech, unjust accusations, or public slander, how does David's response in this psalm encourage us to turn to God for justice and comfort rather than retaliate in kind?
  • What practical steps can we take to ensure our words are instruments of grace, truth, and edification, reflecting Christ's example, rather than sources of harm or division?

FAQ

What does "belch out with their mouth" truly mean in this context?

Answer: In Psalms 59:7, "belch out with their mouth" (Hebrew: נָבַע, nâbaʻ) is not a literal physical act of belching. Instead, it's a vivid and crude metaphor for an uncontrolled, offensive, and abundant outpouring of malicious words. It conveys the idea of words gushing forth, bubbling up, or being spewed out without restraint, much like vomit or a torrent of water. This imagery emphasizes the vulgarity, lack of control, and aggressive intent behind the enemies' verbal assaults, highlighting the sheer volume and venom of their slander and threats against David. It underscores the repulsive and unrestrained nature of their speech.

How are "swords in their lips" a metaphor for words?

Answer: The phrase "swords in their lips" is a powerful metaphor that directly equates the enemies' words to sharp, cutting weapons. It means that their speech is not merely offensive or critical, but actively hostile, designed to wound, slander, destroy reputation, or even threaten life. Just as a sword can inflict physical harm, their words are intended to cause emotional, social, or even physical destruction. This metaphor underscores the dangerous and lethal power of the tongue when used for evil, a theme found elsewhere in Scripture, such as in Proverbs 12:18, which states, "There is that speaketh like the piercings of a sword."

Why do the enemies say "who doth hear?"

Answer: The rhetorical question "who, [say they], doth hear?" reveals the profound arrogance and godlessness of David's enemies. They utter this question because they believe their wicked deeds and malicious words go unnoticed and unpunished by any authority, human or divine. It signifies a perceived impunity, a defiant challenge to the idea that God is omniscient or that there will be any accountability for their actions. They mock the very notion of divine justice, operating under the delusion that they are free to act wickedly without consequence, as also seen in Psalms 94:7, where the wicked declare, "The Lord shall not see, neither shall the God of Jacob regard it."

CHRIST-CENTERED FULFILLMENT

Psalms 59:7, with its vivid depiction of enemies spewing malicious, sword-like words while arrogantly believing themselves unobserved, finds its ultimate fulfillment and counterpoint in the person and work of Jesus Christ. Our Savior Himself endured an unparalleled torrent of verbal abuse, slander, false accusations, and blasphemies from His adversaries. From the Pharisees' accusations of demon possession (Matthew 12:24) to the crowds' shouts of "Crucify him!" (Matthew 27:22), Jesus faced the full force of human malice unleashed through the tongue. Yet, unlike David who cried out for immediate justice, Christ, the true Lamb of God, "was oppressed and he was afflicted, yet he opened not his mouth" (Isaiah 53:7), fulfilling ancient prophecy and setting the supreme example of patient endurance. He did not return evil for evil, but "when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously" (1 Peter 2:23). The enemies' defiant "who doth hear?" is utterly silenced by Christ, the one who is the eternal Word made flesh (John 1:1) and who will ultimately judge all speech and action. His cross disarms the power of malicious words for those who believe, and His glorious resurrection guarantees that every defiant boast will be brought to justice by the One who truly hears and sees all, and who will return with a sharp sword from His mouth to strike down the nations (Revelation 19:15).

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Commentary on Psalms 59 verses 1–7

I. II. Main points1. 2. Sub-points

The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story Sa1 19:11. It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses,

I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated (Psa 59:1, Psa 59:2): "Deliver me from my enemies, O my God! thou art God, and cast deliver me, my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays (Psa 59:4), "Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying, Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life.

II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here.

1.He pleads the bad character of his enemies. They are workers of iniquity, and therefore not only his enemies, but God's enemies; they are bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man."

2.He pleads their malice against him, and the imminent danger he was in from them, Psa 59:3. "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic: They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually gathered together against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them (Psa 59:4): They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him (Psa 59:6): "They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs (Psa 22:16), ran him down with noise; for else they could not have taken him, at least no on the feast-day, for there would have been an uproar among the people. They belch out with their mouth the malice that boils in their hearts, Psa 59:7. Swords are in their lips; that is, reproaches that would my heart with grief (Psa 42:10), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips.

3.He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors;. what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them (Psa 59:3): "Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again (Psa 59:4), without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time.

4.He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God: For who, say they, doth hear? Psa 59:7. Not God himself, Psa 10:11; Psa 94:7. Note, It is not strange if those regard not what they say who have made themselves believe the God regards not what they say.

III. He refers himself and his cause to the just judgment of God, Psa 59:5. "The Lord, the Judge, be Judge between me and my persecutors." In this appeal to God he has an eye to him as the Lord of hosts, that has power to execute judgment, having all creatures, even hosts of angels, at his command; he views him also as the God of Israel, to whom he was, in a peculiar manner, King and Judge, not doubting that he would appear on the behalf of those that were upright, that were Israelites indeed. When Saul's hosts persecuted him, he had recourse to God as the Lord of all hosts; when those maligned him who in spirit were strangers to the commonwealth of Israel he had recourse to God as the God of Israel. He desires (that is, he is very sure) that God will awake to visit all the nations, will make an early and exact enquiry into the controversies and quarrels that are among the children of men; there will be a day of visitation (Isa 10:3), and to that day David refers himself, with this solemn appeal, Be not merciful to any wicked transgressors. Selah - Mark that. 1. If David had been conscious to himself that he was a wicked transgressor, he would not have expected to find mercy; but, as to his enemies, he would say he was no transgressor at all (Psa 59:3, Psa 59:4): "Not for my transgression, and therefore thou wilt appear for me." As to God, he could say he was no wicked transgressor; for, though he had transgressed, he was a penitent transgressor, and did not obstinately persist in what he had done amiss. 2. He knew his enemies were wicked transgressors, wilful, malicious, and hardened in their transgressions both against God and man, and therefore he sues for justice against them, judgment without mercy. Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 59
"Behold, themselves shall speak in their mouth, and a sword is on the lips of them" [Psalm 59:7]. Here is that sword twice whetted, whereof the Apostle says, "And the sword of the Spirit, which is the Word of God." [Ephesians 6:17] Wherefore twice whetted? Wherefore, but because smiting out of both Testaments? With this sword were slain those whereof it was said to Peter, "Slay, and eat." [Acts 10:13] "And a sword is on the lips of them. For who has heard?" They all speak in their mouth, "Who has heard?" That is, they shall be angry with men that are slow to believe. They that a little before were even themselves unwilling to believe, do feel disgust from men not believing. And truly, brethren, so it is. You see a man slow before he is made a Christian; you cry to him daily, hardly he is converted: suppose him to be converted, and then he would have all men to be Christians, and wonders that not yet they are. It has chanced out to him at evening to have been converted: but because he has been made hungering like a dog, he has also on his lips a sword; he says, "Who has heard?" What is, "Who has heard?" "Who has believed our hearing, and to whom has the arm of the Lord been revealed?" [Isaiah 53:1] "For who has heard?" The Jews believe not: they have turned them to the nations, and have preached. The Jews did not believe; and nevertheless through believing Jews the Gospel went around the city, and they said, "For who has heard?"
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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