The striking opening isn't just a question; it's a profound challenge to those in power. David uses the term "gods" ironically to address human judges, highlighting the shocking disconnect between their appointed authority and their unrighteous actions, pointing out that they are, in fact, just mortal men accountable to the true Judge.
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)
David faces unjust rulers, possibly a council or court, who are supposed to administer justice but instead persecute him. He challenges them directly, questioning their integrity and asking if they truly speak and act with righteousness. This opening sets the stage for the psalm's condemnation of wicked leaders and its plea for God's judgment.
David opens Psalm 58 not with a statement, but a piercing question directed at those in power. What's the effect of posing such a question, especially when the targets are human leaders?
David begins this Psalm by directly challenging the authority figures of his day. The questions, "Do you indeed speak righteousness? Do you judge uprightly?" aren't just rhetorical; they're a bold confrontation. He's questioning whether these leaders, who hold positions of power and are supposed to uphold justice, are actually doing their job. This sets the stage for the entire psalm, which contrasts the wicked actions of corrupt leaders with the perfect justice of God.
David calls his targets 'gods' and 'children of man.' What's the powerful irony and warning in addressing human judges this way?
The term 'gods' here (or 'mighty ones') is a way of referring to human judges and rulers who hold a delegated authority from God. They are acting in a capacity that mirrors God's own justice. However, David immediately juxtaposes this with 'children of man,' reminding them that despite their office, they are still mortal and accountable human beings. This is a profound rebuke: they are meant to reflect divine justice, but they are only human, and therefore subject to failure, error, and ultimately, God's judgment.
The original Hebrew for 'congregation' in verse 1 is complex, possibly meaning 'silence.' How does this ambiguity highlight the leaders' failure to act justly?
The word translated 'congregation' (or 'assembly') in verse 1 is debated, with some scholars suggesting it might relate to 'silence.' This interpretation is powerful: David might be accusing these leaders of being 'dumb' or silent when they should be speaking righteousness. They are failing in their duty by not upholding justice, perhaps due to fear, corruption, or complicity. This silence in the face of injustice is contrasted with the 'violence' that follows in the next verse, suggesting that when human justice fails, the consequences are often destructive.
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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
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.
This psalm was likely born out of David's deep distress during his persecution by King Saul. It challenges the corrupt judges and counselors of Saul's court who, instead of upholding justice, actively plotted against David, a stark reminder that even human 'gods' (rulers) will face God's ultimate judgment.
c. 1025-1015 BC
Saul's Reign and Persecution of David
King Saul, increasingly paranoid and jealous of David's popularity, hunts him relentlessly. David is forced to flee and live as a fugitive, often in the wilderness.
c. 1015 BC— this verse
David Accused by Saul's Court
Saul and his advisors (the 'congregation' or 'council') likely convened to discuss David's perceived threat and potentially pass judgment or issue decrees against him.
c. 1015 BC
David Writes Psalm 58
In response to the unjust accusations and potential condemnation by Saul's court, David composes this psalm, questioning the righteousness of their judgments and appealing to God's ultimate justice.
c. 1010 BC
David Spares Saul
Twice David has opportunities to kill Saul but refuses, demonstrating his adherence to God's anointing of Saul and his own sense of justice, in contrast to the court's actions.
c. 1010 BC
Saul's Death
Saul is killed in battle against the Philistines, ending his reign and his persecution of David.
This passage directly parallels the address to 'gods' who judge unjustly, highlighting the theme of corrupt human leaders who fail to uphold righteousness, echoing the challenge in Psalm 58:1.
Isaiah 1:23This verse describes rulers as 'companions of thieves' and lovers of bribes, directly illustrating the unrighteous judges and 'sons of men' that Psalm 58:1 critiques for their unjust judgments.
Jeremiah 22:15-16This passage speaks of a king who 'judged the cause of the poor and needy' and thus prospered, contrasting with the corrupt judges challenged in Psalm 58:1 and underscoring what true righteous judgment looks like.
Luke 18:1-8Jesus tells the parable of the persistent widow and the unjust judge, illustrating how corrupt human authorities often disregard justice, which resonates with the accusation of unrighteous judgment in Psalm 58:1.
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 striking opening isn't just a question; it's a profound challenge to those in power. David uses the term "gods" ironically to address human judges, highlighting the shocking disconnect between their appointed authority and their unrighteous actions, pointing out that they are, in fact, just mortal men accountable to the true Judge.
David faces unjust rulers, possibly a council or court, who are supposed to administer justice but instead persecute him. He challenges them directly, questioning their integrity and asking if they truly speak and act with righteousness. This opening sets the stage for the psalm's condemnation of wicked leaders and its plea for God's judgment.
David faces unjust rulers, possibly a council or court, who are supposed to administer justice but instead persecute him. He challenges them directly, questioning their integrity and asking if they truly speak and act with righteousness. This opening sets the stage for the psalm's condemnation of wicked leaders and its plea for God's judgment.
"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 striking opening isn't just a question; it's a profound challenge to those in power. David uses the term "gods" ironically to address human judges, highlighting the shocking disconnect between th…
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Last reviewed October 2026
