Psalms 58:1-5
Do you indeed decree what is right, you gods? Do you judge the children of man uprightly? No, in your hearts you devise wrongs; your hands deal out violence on earth. The wicked are estranged from the womb; they go astray from birth, speaking lies. They have venom like the venom of a serpent, like the deaf adder that stops its ear, so that it does not hear the voice of charmers or of the cunning enchanter.
English Standard Version (ESV)
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The opening question isn't just a rhetorical jab; it's challenging the very pretence of justice. David uses a word that's tough to translate—sometimes rendered "congregation" or even "silence"—to hint that these supposed arbiters of right are either acting as a silent, complicit group or are completely mute when they should be speaking truth.
David is facing unjust accusations and persecution, likely from King Saul and his advisors. In this opening, he directly challenges those in positions of authority, questioning their integrity and impartiality as judges. He implies they are failing in their duty to uphold righteousness and justice, setting the stage for a condemnation of their wicked deeds.
The Psalm opens with a fiery challenge, not to God, but to human authorities. What does it mean to ask judges if they 'speak righteousness'?
David uses a rhetorical question, heavy with sarcasm, to confront those in positions of power. The question, 'Do you indeed speak righteousness, you gods? Do you judge the children of men uprightly?' isn't a genuine inquiry. It's an accusation disguised as a question. The term 'gods' here (or 'congregation' in some translations) refers to human judges, those who hold authority and are expected to represent divine justice. David implies that these 'gods' are failing spectacularly in their duty. They claim to uphold justice, but their actions speak otherwise. This opening sets a tone of righteous indignation against those who pervert judgment, reminding us that God sees the hidden corruption behind a facade of authority.
David calls the judges 'gods' and then immediately 'sons of men.' What's the significance of this dual address?
There's a deliberate tension in how David addresses the judges. First, he calls them 'gods' (or 'mighty ones,' 'congregation'), acknowledging the authority and divine mandate they are supposed to hold. They are meant to be representatives of God's justice on earth. However, he quickly pivots to calling them 'sons of men.' This isn't just a linguistic shift; it's a profound reminder. While they wield power, they are still merely human – mortal, fallible, and ultimately accountable. This dual address serves as both a recognition of their office and a stark warning: their power is temporary, and their actions will be judged. They are not truly gods, but mere mortals who will answer to the Supreme Judge.
Understand the original words
'elim · Hebrew Noun
In this context, refers to earthly rulers or judges who have been invested with authority, often functioning as God's representatives on earth, though here they are acting corruptly. The term can denote divine beings or human magistrates holding delegated power.
shaphat · Hebrew Verb
The act of discerning, pronouncing judgment, or settling a dispute. In a biblical context, it often implies an authoritative decision or the administration of justice.
tsedeq · Hebrew Noun
Generally refers to the moral order established by God, encompassing what is just, correct, and in conformity with God's standards for human conduct.
'awel · Hebrew Noun
This psalm arose during David's intense persecution by King Saul. The questions in the first verse are a powerful, perhaps ironic, challenge to the judges and counselors who served Saul, implying they were either silent when they should have spoken for justice or actively perverting it to please the king. It highlights how even in a corrupted human court, David appealed to the ultimate justice of God.
c. 1020 BC— this verse
Saul's Reign and Persecution of David
King Saul, driven by insecurity and jealousy, begins to actively pursue and persecute David, viewing him as a threat to his throne. This period is marked by conspiracy and unjust accusations against David.
c. 1020-1010 BC
David's Flight and Hiding
David is forced to flee from Saul's court and spends years in hiding, constantly evading capture. During this time, he encounters various officials and groups who either aid or betray him.
c. 1010 BC
Saul's Death
Saul and his son Jonathan are killed in battle against the Philistines at Mount Gilboa. This event marks the end of Saul's tumultuous reign.
This passage directly parallels Psalm 58:1 by addressing 'gods' (or judges) and questioning their uprightness, highlighting the theme of unrighteous judgment from those in authority.
Isaiah 5:20This verse denounces those who call evil good and good evil, directly aligning with the critique in Psalm 58:1 of judges who pervert justice instead of decreeing what is right.
Ezekiel 22:27This passage describes princes as ravenous wolves who shed blood and deal unjustly, echoing the Psalmist's accusation against 'sons of men' who fail to judge uprightly.
Matthew 23:23Jesus condemns the Pharisees for neglecting justice, mercy, and faithfulness while being meticulous about tithing, a spiritual hypocrisy that mirrors the outward pretense of righteousness by unjust judges.
gillPsalms 58:1: "To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?"
Do ye indeed speak righteousness, O congregation?.... Of the mighty, as in Psalm 82:1 ; the judges of the land, who were many, and therefore called a congregation, as it is necessary they should; for, being many, they are not so easily bribed; and besides, one may see that in a cause which another does not. The word signifies a "sheaf" (t…
poolePsalms 58:1: "To the chief Musician, Altaschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?"
THE ARGUMENT This Psalm was composed, as very many others were, upon the occasion of those wicked calumnies, and unjust censures and sentences, which were passed upon him by Saul and his courtiers. David, reproving wicked judges, describeth their nature, Psalm 58:1-5 ; and prayeth God to punish and destroy them, Psalm 58:6-9 , for his own…
The opening question isn't just a rhetorical jab; it's challenging the very pretence of justice. David uses a word that's tough to translate—sometimes rendered "congregation" or even "silence"—to hint that these supposed arbiters of right are either acting as a silent, complicit group or are completely mute when they should be speaking truth.
David is facing unjust accusations and persecution, likely from King Saul and his advisors. In this opening, he directly challenges those in positions of authority, questioning their integrity and impartiality as judges. He implies they are failing in their duty to uphold righteousness and justice, setting the stage for a condemnation of their wicked deeds.
David is facing unjust accusations and persecution, likely from King Saul and his advisors. In this opening, he directly challenges those in positions of authority, questioning their integrity and impartiality as judges. He implies they are failing in their duty to uphold righteousness and justice, setting the stage for a condemnation of their wicked deeds.
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Refers to active injustice, mischief, or oppression. It denotes actions that are contrary to God’s nature and His righteous law.
chamas · Hebrew Noun
A state of cruelty, physical harm, or injustice often associated with the abuse of power. It represents actions that violate the rights and safety of others.
rasha' · Hebrew Adjective/Noun
Those who act in opposition to God's law and moral order. They are characterized by a settled rejection of God's authority and a life marked by sinful deeds.
zur · Hebrew Verb (participle)
To be alienated, removed, or separated from a standard, a relationship, or an intended state. Biblically, it describes a fundamental distance between man and God.
ta'ah · Hebrew Verb
To wander away from a path, moral standard, or truth. It implies a deviation from the way God has commanded one to walk.
chemah · Hebrew Noun
Refers to venomous or poisonous substances. Metaphorically, it represents the destructive and deadly nature of evil speech or malicious behavior.
nachash · Hebrew Noun
An animal representing danger, craftiness, and, in a broader biblical sense, often associated with temptation, deception, and the adversary.
chabar · Hebrew Noun/Participle
Refers to someone who uses incantations, magical arts, or persuasive speech to manipulate or control. In a negative light, it suggests deceitful and manipulative persuasion.
"Do you indeed decree what is right, you gods? Do you judge the children of man uprightly? No, in your hearts you devise wrongs; your hands deal out violence on earth. The wicked are estranged from the womb; they go…" — The opening question isn't just a rhetorical jab; it's challenging the very pretence of justice. David uses a word that's tough to translate—sometimes rendered "congregation" or even "silence"—to h…
