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Psalms is Israel's hymnbook and prayer book, expressing the full range of human emotion in relationship with God, from deep lament to exuberant praise.

Author: David and othersWritten: c. 1410-450 BCReading time: ~1 minVerses: 11
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King James Version

Psalms 58

11 verses with commentary

God Who Judges the Earth

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? Altaschith: or, Destroy not, A golden Psalm of David

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David's rhetorical question to the 'congregation' (Hebrew 'elem'—mighty ones/judges) exposes the silence of those obligated to speak justice. The parallel 'judge uprightly' reveals covenant obligation—leaders must execute God's righteous standards. Their silence in the face of injustice constitutes covenant violation, anticipating Christ's denunciation of religious leaders who 'shut up the kingdom of heaven' (Matthew 23:13).
2

Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.

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The contrast between speaking justice (v.1) and working wickedness 'in heart' reveals that sin originates internally before manifesting in action (Mark 7:21-23). 'Weigh the violence of your hands' uses courtroom imagery—judges who should weigh evidence instead weigh out (dispense) violence. This inversion of justice anticipates eschatological judgment where earthly judges face divine scrutiny.
3

The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. as soon: Heb. from the belly

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The doctrine of original sin is here poetically expressed: 'The wicked are estranged from the womb.' The Hebrew 'zur' (estranged/alienated) indicates separation from God from conception, not merely from moral accountability. 'Speaking lies' as soon as born is hyperbolic but theologically accurate—the sin nature precedes personal acts of sin. This anticipates Paul's teaching in Romans 5:12-19.
4

Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear; like the poison: Heb. according to the likeness, etc adder: or, asp

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The serpent imagery evokes the Eden temptation, identifying wicked leaders with Satan's character. The 'deaf adder' (cobra) that refuses to hear the charmer represents judicial hardening—those who persistently resist truth become incapable of responding. This anticipates Jesus's quotation of Isaiah 6:9-10 regarding those who have eyes but cannot see (Matthew 13:13-15).
5

Which will not hearken to the voice of charmers, charming never so wisely. charming: or, be the charmer never so cunning

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Continuing the serpent metaphor, the 'voice of charmers' represents attempts to move the hardened through human wisdom or eloquence. That the adder refuses 'charming never so wisely' demonstrates that judicial hardening makes one immune to persuasion. Only God's sovereign regeneration can overcome such hardness (John 3:3-8), as human means prove insufficient.
6

Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.

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David's imprecatory prayer for God to 'break their teeth' uses predatory animal imagery—removing the lion's fangs eliminates its threat. This is not personal vengeance but appeal for divine justice to protect the vulnerable. The Hebrew 'haras' (break/tear down) appears in contexts of God dismantling evil structures, showing that prayer against wickedness aligns with God's own purposes.
7

Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces.

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The dual images of melting water and broken arrows emphasize the complete negation of the wicked's power. Water that 'runs continually away' (Hebrew 'halak'—walk/go) depicts dissipation and futility. Arrows 'cut in pieces' represents weapons rendered useless. This demonstrates God's sovereignty—He can reduce the mighty to nothing, anticipated in Mary's Magnificat (Luke 1:51-53).
8

As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.

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Vivid Imagery of Divine Judgment

This verse employs two striking metaphors for the destruction of the wicked. The first image, "as a snail which melteth" (kemo shablul temes yahalok), draws from ancient observation that snail trails appear to be the creature dissolving as it moves. The Hebrew temes means "to melt" or "dissolve," creating a picture of gradual disappearance. Some translations render this "like a slug that melts away," emphasizing the creature's apparent self-destruction through its own secretions.

The second metaphor, "like the untimely birth of a woman" (nefel eshet), refers to a miscarriage or stillbirth—a child who never sees the sun (bal-chazu shemesh). This sobering image emphasizes the futility and incompleteness of wicked lives: like a stillborn child, they exist briefly but accomplish nothing of lasting value, never experiencing the light of life's fulfillment. The phrase "may not see the sun" can refer both to physical death and to never experiencing joy, blessing, or divine favor.

These imprecatory images aren't expressions of personal vindictiveness but appeals for divine justice. David asks that the wicked, who have perverted justice and oppressed the innocent (verses 1-2), experience the futility and emptiness their choices deserve. The melting snail and stillborn child represent lives wasted in rebellion, leaving no lasting legacy.
9

Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. both: Heb. as living as wrath

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The difficult Hebrew of this verse likely depicts swift judgment—before pots feel thorns' heat, God's wrath sweeps away the wicked like a whirlwind. The imagery is sudden, unexpected judgment. The contrast between 'living' and 'wrath' may indicate judgment falling on the wicked during their prosperity, not just posthumously.
10

The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

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The righteous rejoicing at vengeance is troubling to modern sensibilities but reflects covenant theology—God's people celebrate His justice. 'Wash his feet in the blood of the wicked' is hyperbolic battle imagery, not literal instruction. This anticipates Revelation 19:1-3 where heaven rejoices at Babylon's fall, showing that holiness delights in evil's defeat, not from cruelty but from love of justice.
11

So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. a reward: Heb. fruit of the, etc

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The conclusion vindicates two truths: reward exists for the righteous and God judges the earth. The Hebrew 'peri' (fruit/reward) connects to works proceeding from faith. 'Verily there is a God' responds to practical atheism that denies accountability. This anticipates the final judgment when every hidden thing comes to light (Ecclesiastes 12:14, 2 Corinthians 5:10).

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