Псалми 58

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. (Psa 58:1-11) 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?.... Of the mighty, as in Psa 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); and so it is by some rendered, to which a bench or assembly of judges may be compared; because consisting of many, and a select body, who should unite together in a sentence or decree, and act uprightly, like a sheaf of wheat standing upright; see Gen 37:7; some think the word has the signification of dumbness, or silence; so Jarchi and R. Moses (u); as "elem" in Psa 56:1, title, and render it, "do ye indeed speak dumb justice?" or "the dumbness of justice" (w); or are you dumb, or your mouth silent, when ye should speak righteousness? and so the psalmist accuses them for their criminal silence, in not contradicting Saul and his courtiers when they spake against him; and for not advising him to another kind of conduct towards him. All men ought to speak that which is right and truth; but especially judges on the bench, who are to judge the people with just judgment, Deu 16:18; but here this is doubted of, and called in question; at least their sincerity in giving judgment: yea, it is denied; for this interrogation carries in it a strong denial; and the meaning is, that they did not speak righteousness, or that which was just and right in the cause of David, when before them; do ye judge uprightly, O ye sons of men? no, they did not; they were unjust judges. The psalmist calls them "the sons of men", as in Sa1 26:19, in distinction from God the Judge of all, and to put them in mind of their frailty and mortality; for though they were god…

The text of Psa 58:2 runs: Do ye really dictate the silence of righteousness? i.e., that before which righteousness must become silent, as the collector (cf. Psa 56:1) appears to have read it (אלם = אלּוּם, B. Chullin 89a). But instead of אלם it is, with Houbigant, J. D. Michaelis, Mendelssohn, and others, to be read אלם (= אלים, as in Exo 15:11), as an apostrophe of those who discharge the godlike office of rulers and judges. Both the interrogative האמנם (with ŭ as is always the case at the head of interrogative clauses), num vere, which proceeds from doubt as to the questionable matter of fact (Num 22:37; Kg1 8:27; Ch2 6:18), and the parallel member of the verse, and also the historical circumstances out of which the Psalm springs, demand this alteration. Absalom with his followers had made the administration of justice the means of stealing from David the heart of his people; he feigned to be the more impartial judge. Hence David asks: Is it then really so, ye gods (אלים like אלהים, Psa 82:1, and here, as there, not without reference to their superhumanly proud and assumptive bearing), that ye speak righteousness, that ye judge the children of men in accordance with justice? Nay, on the contrary (אף, imo, introducing an answer that goes beyond the first No), in heart (i.e., not merely outwardly allowing yourselves to be carried away) ye prepare villanies (פּעל, as in Mic 2:1; and עולת, as in Psa 64:7, from עולה = עולה, Ps 92:16, Job 5:16, with ô = a + w), in the land ye weigh out the violence of your hands (so that consequently violence fills the balances of your pretended justice). בּני אדם in Psa 58:2 is the accusative of the object; if it had been intended as a second vocative, it ought to have been בּני־אישׁ (Psa 4:3). The expression is inverted in order to mak…

We have reason to think that this psalm refers to the malice of Saul and his janizaries against David, because it bears the same inscription (Al-taschith, and Michtam of David) with that which goes before and that which follows, both which appear, by the title, to have been penned with reference to that persecution through which God preserved him (Al-taschith - Destroy not), and therefore the psalms he then penned were precious to him, Michtams - David's jewels, as Dr. Hammond translates it. In these verses David, not as a king, for he had not yet come to the throne, but as a prophet, in God's name arraigns and convicts his judges, with more authority and justice than they showed in prosecuting him. Two things he charges them with: I. The corruption of their government. They were a congregation, a bench of justices, nay, perhaps, a congress or convention of the states, from whom one might have expected fair dealing, for they were men learned in the laws, had been brought up in the study of these statutes and judgments, which were so righteous that those of other nations were not to be compared with them. One would not have thought a congregation of such could be bribed and biassed with pensions, and yet, it seems, they were, because the son of Kish could do that for them which the son of Jesse could not, Sa1 22:7. He had vineyards, and fields, and preferments, to give them, and therefore, to please him, they would do any thing, right or wrong. Of all the melancholy views which Solomon took of this earth and its grievances, nothing vexed him so much as to see that in the place of judgment wickedness was there, Ecc 3:16. So it was in Saul's time. 1. The judges would not do right, would not protect or vindicate oppressed innocency (Psa 58:1): "Do you indeed speak righteous…

Ps 58 The administration of justice is a mark of good government. God expects nothing less from his people. The psalmist condemns Israel’s leaders for abusing their power, and he calls on the Lord to rain down his curses upon the wicked. The demonstration of divine justice will reassure the godly that God is just. 58:1-5 The administrators of justice were furthering their own interests rather than those of the needy. The absence of justice gradually resulted in a violent society. 58:1 rulers (or gods): This designation was used for high officials and administrators of justice (82:1, 6). Elsewhere, it might refer to angelic creatures (89:7) or to the gods of the nations (82:1; Dan 11:36).