Commentari biblici

It is the probable conjecture of some (Amyraldus particularly) that before Saul began to persecute David by force of arms, and raised the militia to seize him, he formed a process against him by course of law, upon which he was condemned unheard, and attainted as a traitor, by the great council, or supreme court of judicature, and then proclaimed "qui caput gerit lupinum—an outlawed wolf," whom any man might kill and no man might protect. The elders, in order to curry favour with Saul, having passed this bill of attainder, it is supposed that David penned this psalm on the occasion. I. He describes their sin, and aggravates that, Ps 58:1-5. II. He imprecates and foretels their ruin, and the judgments which the righteous God would bring upon them for their injustice (Ps 58:6-9) which would redound, 1. To the comfort of the saints, Ps 58:10. 2. To the glory of God, Ps 58:11. Sin appears here both exceedingly sinful and exceedingly dangerous, and God a just avenger of wrong, with which we should be affected in singing this psalm.

This psalm is also inscribed as a psalm of David. Both the title and the contents agree in fixing the time of its composition, and the occasion, as being the same as in the two previous psalms. Knapp indeed refers it to the time of Absalom, and DeWette supposes that it was composed in the time of the Babylonian captivity. But there is no reason for departing from the supposition that the title is correct. There is nothing in the psalm inconsistent with the supposition that it was composed by David, and in the time of the persecutions under Saul. On the meaning of the expression in the title, "To the chief Musician," see the notes at the Introduction to Psalm 4:1-8. On the phrase "Al-taschith," see Introduction to Psalm 57:1-11. On the word "Michtam," see Introduction to Psalm 16:1-11.

The psalm consists of three parts:

I. A description of the enemies of the psalmist, suggesting a "general" description of the character of the wicked, Psalm 58:1-5. The psalmist, by an emphatic "question" impliedly affirms that those whom he referred to were wicked and false Psalm 58:1-2; and this leads him to a general reflection on the character of wicked people;

(a) as estranged from the womb;

(b) as going astray as soon as they are born;

(c) as resembling the serpent injecting deadly poison; and

(d) as deaf to all appeals of conscience, virtue, and religion - like an adder that will not listen to the voice of the charmer, Psalm 58:3-5.

II. A prayer that God would interpose and deal with them as they deserved, Psalm 58:6-9. This prayer is expressed in different illustrations: -

(a) by comparing them with lions, and praying that their teeth might be broken out, Psalm 58:6;

(b) by comparing them with water, and praying that they might disappear as waters flow off, Psalm 58:7;

(c) by comparing them with a snail, and praying that they might be dissolved, and pass away as a snail appears to do, Psalm 58:8;

(d) by comparing them with the untimely birth of a woman, that is cast away, Psalm 58:8;

(e) by comparing them with a pot which is made to feel the heat of thorns on fire, and made to boil quickly - praying that God would take them away before even that could be done, Psalm 58:9.

III. The exultation of the righteous at such a result, Psalm 58:10-11.

(a) They would rejoice at the deliverance, Psalm 58:10;

(b) they would see that God is a righteous God; that he is not a friend of wickedness, but that he regards the cause of truth; that there is in fact a just moral government in the world; that there is a God who is a judge in the earth, Psalm 58:11.

David reproves wicked counsellors and judges, who pervert justice, and stir up the strong against the weak and innocent, Psalm 58:1-5. He foretells their destruction, and describes the nature of it, Psalm 58:6-9. The righteous, seeing this, will magnify God's justice and providence, Psalm 58:10, Psalm 58:11.

The title seems to have no reference to the subject of the Psalm. See the introduction to Psalm 57:1-11 (note). Saul having attempted the life of David, the latter was obliged to flee from the court, and take refuge in the deserts of Judea. Saul, missing him, is supposed by Bishop Patrick to have called a council, when they, to ingratiate themselves with the monarch, adjudged David to be guilty of treason in aspiring to the throne of Israel. This being made known to David was the cause of this Psalm. It is a good lesson to all kings, judges, and civil magistrates; and from it they obtain maxims to regulate their conduct and influence their decisions; and at the same time they may discern the awful account they must give to God, and the dreadful punishment they shall incur who prostitute justice to serve sinister ends.

INTRODUCTION TO Psalm 58

To the chief Musician, Altaschith, Michtam of David. According to the Syriac version, this psalm was written when Saul threatened the priests, because they did not show him where David was, when they knew it. Dr. Lightfoot thinks that the title "Altaschith" refers to David's not destroying Nabal, as he threatened; and that the venom of Nabal's tongue in reviling him, and the deafness of his ears in not attending to the messengers that told their errand wisely, are designed in this psalm; and in which the psalmist prophesies of his sudden death, before the pots for his feast could be warmed by the thorns under them, and while he was lively and jovial. Jarchi is of opinion that it was composed after David had been in the trench where Saul lay, and took away the spear and cruse, and went his way, and called to Abner, saying, "answerest thou not?" which is as if he should say, hast thou it not in thy power now to convince Saul, and show him that he pursues me without cause, since, if I would, I could have slain him? Kimchi says it was written on account of Abner, and the rest of Saul's princes, who judged David as a rebel against the government, and said it was for Saul to pursue after him to slay him; for if they had restrained him, Saul would not have pursued after him; and indeed they seem to be wicked judges who are addressed in this psalm; "do not destroy". Arama says, it declares the wickedness of Saul's judges.

LVIII.

After a challenge to certain corrupt magistrates, the poet in this piece shows his detestation of the wicked, and anticipates their fate. There is nothing in the contents of the psalm to bear out the traditional title; but neither is there anything to help us to fix on any other author or date. The same complaints of the maladministration of justice often meet us in the prophetic books, and there is therefore no need to bring the composition of the psalm down to a very late age, especially when the vivacity of the language, and the originality of the imagery, indicate the freshness and power of an early and vigorous age of literary activity. The rhythm is elegant and sustained.

Title.—See title to last psalm.

This Psalm begins with an indignant remonstrance with those in authority, who not only fail to administer justice equitably, but are themselves among the worst of offenders (Psalm 58:1-2). A description of the incurably wicked, among whom, it is implied, such men must be classed, follows (Psalm 58:3-5), and leads up to a prayer (or perhaps an expression of confident assurance) that God will render them powerless to hurt, or utterly destroy them (Psalm 58:6-9). The Psalm concludes with a description of the double result of the judgement: the righteous who are freed from their oppressors rejoice; and men in general acknowledge God’s moral government of the world (Psalm 58:10-11).

The Psalm is remarkable for the vigour of its language and the boldness of its figures. It has a ring of prophetic authority, in its denunciation of wicked men in high place, and its prediction of the certainty of their downfall.

Adhering to the title, which assigns it to David, Delitzsch supposes that it refers to Absalom’s rebellion. In Psalm 58:1-2 we might find an allusion to Absalom’s pretended zeal for justice (2 Samuel 15:2 ff.), while in reality he was meditating the most monstrous crimes: the language of Psalm 58:3 ff. is not too severe for the graceless treachery of the son who shrank from no extremes, and coldly contemplated parricide (2 Samuel 16, 2 Samuel 17:1-4): Psalm 58:6-9 might well refer to the sudden and complete collapse of the rebellion, and Psalm 58:10-11 to the rejoicing of David’s sympathisers at the victory (2 Samuel 18:19 ff.; note the phrase, “the Lord hath judged and delivered him out of the hand of his enemies”; Psalm 19:2).

But it is inconceivable that at any point of time, before or after the outbreak of the insurrection, David could have used the language of the Psalm with reference to Absalom. Beforehand indeed (though we may draw a wrong inference from the brevity of the narrative in 2 Sam.) he seems to have been blind to what was going on: and when he knew the worst, his feelings of anxiety for the personal safety of Absalom and finally of grief at his death (2 Samuel 18:5; 2 Samuel 18:33; 2 Samuel 19:4), are as unlike the severe indignation of this Psalm as anything could well be. If it refers to Absalom’s rebellion, it can never have been written by David.

More probably however it belongs to some later period in the history of Israel. There is no sufficient ground for supposing that the unjust judges are foreigners, whether Babylonians, Persians, or Syrians, and that the Psalm is post-exilic. The evils complained of are precisely those against which the prophets of the regal period are constantly inveighing.

Compare generally Psalms 12, 14, and especially 82; and with the concluding verses cp. the conclusions of 64 and 140.

For the title see Psalms 57.

Ps 58:1-11.

David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men.

1. O congregation--literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.

Do ye indeed speak righteousness, O congregation? - Luther renders this, "Are you then dumb, that you will not speak what is right, and judge what is proper, ye children of men?" The meaning of the verse is exceedingly obscure; but probably the whole sense of the psalm turns on it. The word rendered "congregation," אלם 'êlem - occurs only in this place and in the title to Psalm 56:1-13, "Jonath-elem-rechokim." See the notes at that title. The word properly means "dumbness, silence." Gesenius (Lexicon) renders it here, "Do ye indeed decree dumb justice?" that is, "Do ye really at length decree justice, which so long has seemed dumb?" Professor Alexander renders it, "Are ye indeed dumb when ye should speak righteousness?" The allusion is clearly to some public act of judging; to a judicial sentence; to magistrates and rulers; to people who "should" give a righteous sentence; to those in authority who "ought" to pronounce a just opinion on the conduct of others.

The "fact" in the case on which the appeal is made seems to have been that they did "not" do this; that their conduct was wicked and perverse; that no reliance could be placed on their judicial decisions. Rosenmuller renders it, "There is, in fact, silence of justice;" that is, justice is not declared or spoken. Perhaps the meaning of the phrase may be thus expressed: "Is there truly a dumbness or silence of justice when ye speak? do you judge righteously, O ye sons of men?" That is, "You indeed speak; you do declare an opinion; you pronounce a sentence; but justice is, in fact, dumb or silent when you do it. There is no correct or just judgment in the matter. The opinion which is declared is based on error, and has its origin in a wicked heart." There is no expression in the original to correspond to the words "O congregation" in our translation, unless it is the word אלם 'êlem, which never has this signification.

It is not so rendered in any of the versions. It is not easy to determine "who" is referred to by this question. It cannot be, as is implied in our common version, that it is to any "congregation," any people gathered together for the purpose of pronouncing judgment. Yet it is evidently a reference to some persons, or classes of persons, who were expected to "judge," or to whom it pertained to pass judgment; and the most natural supposition is that the reference is to the rulers of the nation - to Saul, and the heads of the government. If the supposition is correct that the psalm was composed, like Psalm 56:1-13; Psalm 57:1-11; 59, in the time of the Sauline persecutions, and that it belongs to the same "group" of psalms, then it would have reference to Saul and to those who were associated with him in persecuting David. The subject of the psalm would then be the unjust judgments which they passed on him in treating him as an enemy of the commonwealth; in regarding him as an outlaw, and in driving him from his places of refuge as if hunting him down like a wild beast. The contents of the psalm well accord with this explanation.

Do ye judge uprightly? - Do you judge right things? are your judgments in accordance with truth and justice?

O ye sons of men - Perhaps referring to the fact that in their judgments they showed that they were people - influenced by the common passions of people; in other words, they showed that they could not, in forming their judgments, rise above the corrupt passions and prejudices which usually influence and sway mankind.