المزامير ٥٨:١٠

Finally, we have a view of the results of the judicial interposition of God. The expression made use of to describe the satisfaction which this gives to the righteous is thoroughly Old Testament and warlike in its tone (cf. Psa 68:24). David is in fact king, and perhaps no king ever remained so long quiet in the face of the most barefaced rebellion, and checked the shedding of blood, as David did at that time. If, however, blood must nevertheless flow in streams, he knows full well that it is the blood of the partisans of his deluded son; so that the men who were led the further astray in their judgment concerning him, the more inactive he remained, will at last be compelled to confess that it does really repay one to be just, and that there is really one higher than the high ones (Ecc 5:7[8]), a deity (אלהים) above the gods (אלים( sdog) who, though not forthwith, will nevertheless assuredly execute judgment in the earth. אך here, as in Job 18:21; Isa 45:14, retains its originally affirmative signification, which it has in common with אכן. אלהים is construed with the plural (Ges. 112, rem. 3), as is frequently the case, e.g., Sa2 7:23 (where, however, the chronicler, in Ch1 17:21, has altered the older text). This is not because the heathen are speaking (Baur), but in order to set the infinite majesty and omnipotence of the heavenly Judge in contrast with these puffed-up "gods."

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 (Psa 58:1-5). II. He imprecates and foretels their ruin, and the judgments which the righteous God would bring upon them for their injustice (Psa 58:6-9) which would redound, 1. To the comfort of the saints (Psa 58:10). 2. To the glory of God (Psa 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. To the chief musician, Al-taschith, Michtam of David.