Albert Barnes Commentary Psalms 58

Do you indeed speak righteousness, O congregation?—Luther renders this, “Are you then dumb, that you will not speak what is right, and judge what is proper, you children of men?” The meaning of the verse is exceedingly obscure; but probably the whole sense of the psalm turns on it. The word rendered “congregation,” אלם 'êlem—occurs only in this place and in the title to Psalms 56:1-13, “Jonath-elem-rechokim.” See the notes at that title.

The word properly means “dumbness, silence.” Gesenius (Lexicon) renders it here, “Do you indeed decree dumb justice?” That is, “Do you really at length decree justice, which so long has seemed dumb?” Professor Alexander renders it, “Are you indeed dumb when you should speak righteousness?” The allusion is clearly to some public act of judging; to a judicial sentence; to magistrates and rulers; to people who “should” give a righteous sentence; to those in authority who “ought” to pronounce a just opinion on the conduct of others.

The “fact” in the case on which the appeal is made seems to have been that they did “not” do this; that their conduct was wicked and perverse; that no reliance could be placed on their judicial decisions. Rosenmuller renders it, “There is, in fact, silence of justice;” that is, justice is not declared or spoken. Perhaps the meaning of the phrase may be thus expressed: “Is there truly a dumbness or silence of justice when you speak? Do you judge righteously, O you sons of men?” That is, “You indeed speak; you do declare an opinion; you pronounce a sentence; but justice is, in fact, dumb or silent when you do it.”

There is no correct or just judgment in the matter. The opinion which is declared is based on error, and has its origin in a wicked heart.” There is no expression in the original to correspond to the words “O congregation” in our translation, unless it is the word אלם 'êlem—which never has this signification.

It is not so rendered in any of the versions. It is not easy to determine “who” is referred to by this question. It cannot be, as is implied in our common version, that it refers to any “congregation,” any people gathered together for the purpose of pronouncing judgment.

Yet it is evidently a reference to some persons, or classes of persons, who were expected to “judge,” or to whom it pertained to pass judgment. The most natural supposition is that the reference is to the rulers of the nation—to Saul, and the heads of the government.

If the supposition is correct that the psalm was composed, like Psalms 56:1-13, Psalms 57:1–11, and Psalms 59, in the time of the Sauline persecutions, and that it belongs to the same “group” of psalms, then it would refer to Saul and to those who were associated with him in persecuting David.

The subject of the psalm would then be the unjust judgments which they passed on him: in treating him as an enemy of the commonwealth; in regarding him as an outlaw; and in driving him from his places of refuge as if hunting him down like a wild beast.

The contents of the psalm well accord with this explanation.

Do you judge uprightly?—Do you judge right things? Are your judgments in accordance with truth and justice?

O you sons of men—Perhaps this refers to the fact that in their judgments they showed that they were people—influenced by the common passions of people. In other words, they showed that they could not, in forming their judgments, rise above the corrupt passions and prejudices which usually influence and sway mankind.

Yea, in heart ye work wickedness - Whatever might be the outward appearances, whatever pretenses they might make to just judgment, yet in fact their hearts were set on wickedness, and they were conscious of doing wrong.

Ye weigh the violence of your hands in the earth - It is difficult to attach any meaning to this language. The translators evidently felt that they could not express the meaning of the original, and they, therefore, gave what seems to be a literal translation of the Hebrew.

The Septuagint renders it, “In heart you work iniquity in the land; your hands weave together iniquity.” The Latin Vulgate: “In heart you work iniquity; in the land your hands prepare injustice.” Luther: “Yes, willingly do you work iniquity in the land, and go straight through to work evil with your hands.” Professor Alexander: “In the land, the violence of your hands you weigh.”

Perhaps the true translation of the whole verse would be, “Yes, in heart you work iniquity in the land; you weigh (weigh out) the violence of your hands;” that is, the deeds of violence or wickedness which your hands commit.

The idea of “weighing” them, or “weighing them out,” is derived from the administration of justice. In all lands people are accustomed to speak of “weighing out” justice, to symbolize its administration by scales and balances, and to express the doing of it as holding an even balance.

Compare Job 31:6, note; Daniel 5:27, note; Revelation 6:5, note. Thus interpreted, this verse refers, as Psalm 58:1, to the act of pronouncing judgment. The idea is that instead of pronouncing a just judgment—of holding an equal balance—they determined in favor of violence—of acts of oppression and wrong to be committed by their own hands. That which they weighed out, or dispensed, was not a just sentence, but violence, wrong, injustice, crime.

The wicked are estranged from the womb - The allusion here undoubtedly is to the persons principally referred to in the psalm - the enemies of David. But their conduct toward him suggests a more general reflection regarding all the wicked as having the same characteristics. The psalmist, therefore, instead of confining his remarks to them, makes his observations general, on the principle that all wicked men have essentially the same character, and especially regarding the thing here affirmed: that they go astray early, that they are apostate and alienated from God from their very birth.

The words “the wicked” here do not necessarily refer to the whole human family (though what is thus affirmed is true of all the human race), but to people who in their lives develop a wicked character; and the affirmation regarding them is that they go astray early in life - from their very infancy.

Strictly speaking, therefore, it cannot be shown that the psalmist in this declaration had reference to the whole human race, or that he meant to make a universal declaration regarding man as being early estranged or alienated from God. The passage, therefore, cannot directly, and with exact propriety, be adduced to prove the doctrine that “original sin” pertains to all the race - whatever may be true on that point. If, however, it is demonstrated from other passages, and from facts, that all men are wicked or depraved, then the assertion here becomes a proof that this is from the womb - from their very birth - that they begin life with a propensity to evil, and that all their subsequent acts are but developments of the depravity or corruption with which they are born.

It is only, therefore, after it is proved that people are depraved or wicked, that this passage can be cited in favor of the doctrine of “original sin.”

The word rendered “estranged” - זרוּ zorû - means properly, “to go off,” “to turn aside,” or “away,” “to depart;” and then it comes to mean “to be strange,” or “a stranger.” The proper idea in the word is that one is a stranger, or a foreigner, and the word would be properly applied to one of another tribe or nation, like the Latin “hostis,” and the Greek ξείνος xeinos. (Exodus 30:33; Isaiah 1:7; Isaiah 25:2; Isaiah 29:5; Psalms 44:20).

The meaning of the term as thus explained is, that, from earliest childhood, they are as if they belonged to another people than the people of God; they manifest another spirit; they are governed by other principles than those which pertain to the righteous . Their first indications of character are not those of the children of God, but are alien, strange, hostile to him. The phrase “from the womb,” refers, undoubtedly, to their birth; and the idea is, that as soon as they begin to act they act wrong; they show that they are strangers to God.

Strictly speaking, this passage does not affirm anything directly of what exists in the heart before people begin to act, for it is by their speaking lies that they show their estrangement. Yet it is proper to infer that where this is universal, there is something lying back of this which makes it certain that they will act thus - just as when a tree always bears the same kind of fruit, we infer that there is something in the tree, back of the actual bearing of the fruit, which makes it certain that it will bear such fruit and no other. This something in the heart of a child is what is commonly meant by “original sin.”

They go astray - The Hebrew word used here means to go astray, to wander, to err. It is used in reference to drunken persons who reel (Isaiah 28:7); and to the soul, as erring or wandering from the paths of truth and piety (Ezekiel 48:11; Psalms 95:10; Psalms 119:110; Proverbs 21:16). The manner in which the persons here referred to did this, is indicated here by their speaking lies.

As soon as they be born - Margin, as in Hebrew, “from the belly.” The meaning is, not that they speak lies as soon as they are born, which could not be literally true, but that this is the first act. The first thing done is not an act of holiness, but an act of sin - showing what is in the heart.

Speaking lies - They are false in their statements, false in their promises, false in their general character. This is one of the forms of sin, indicating original depravity; and it is undoubtedly selected here because this was particularly manifested by the enemies of David. They were false, perfidious, and could not be trusted. If it is proved, therefore, that all people are wicked, then this passage becomes a proper and an important text to demonstrate that this wickedness is not the result of temptation or example, but that it is the expression of the depravity of the heart by nature; that the tendency of man by nature is not to goodness, but to sin; that the first developments of character are sinful; that there is something lying back of sinful acts in people which makes it certain that they will act as they do; and that this always manifests itself in the first acts which they perform.

Their poison - Their malignity; their bad spirit; that which they utter or throw out of their mouth. The reference here is to what they speak or utter (Psalms 58:3), and the idea is that it is penetrating and deadly.

Like the poison of a serpent - Margin, as in Hebrew, “according to the likeness.” In this expression, no particular class of serpents is referred to except those which are poisonous.

Like the deaf adder - Margin, “asp.” The word may refer either to the viper, the asp, or the adder. See the notes at (Isaiah 11:8). The particular idea here is that the serpent referred to was, as it were, deaf; it could not be tamed or charmed.

It seemed to stop its own ears, so that there was no means of rendering it safe to approach. The supposition is that there were serpents which, though deadly in their poison, might be charmed or tamed, but that this species of serpent could not.

The sense, as applied to the wicked, is that there was no way of overcoming their evil propensities—of preventing them from giving utterance to words that were like poison, or from doing mischief to all with whom they came in contact.

They were malignant, and there was no power of checking their malignity. Their poison was deadly, and there was no possibility of restraining them from doing evil.

That stops her ear - Which seems to stop her ear; which refuses to hear the words and incantations by which other serpents are subdued and tamed. Others, however, refer this to the man himself, meaning, like the deaf adder he stops his ear; that is, he voluntarily makes himself like the adder that does not hear and that will not be tamed. The former interpretation, however, is to be preferred.

Which will not hearken to the voice of charmers – The word translated “charmers” – לחשׁ lachash – properly means “whisperers, mutterers,” and it refers here to those who used spells or incantations: sorcerers or magicians. See the notes at Isaiah 8:19. These incantations were usually accompanied by a low, muttering sound, or by a gentle whisper, as if to calm and control the object of the incantation. Such charmers of serpents (or pretended charmers) abounded among the ancients and still abound in India. The art is carried to great perfection in India, and many people earn a livelihood by this pretended or real power over venomous serpents. Their living is obtained either by “exhibiting” their power over serpents they carry with them in their travels, or by “drawing” them by their incantations from the walls of gardens, houses, and hedges where they had made their homes.

Many facts, referred to by those who have lived in India, seem to confirm the opinion that this power is real.

Charming never so wisely – Margin, “Be the charmer never so cunning.” The word translated here “charming” – חובר chob^er – properly means to bind; to bind together. The “literal” meaning of the original Hebrew is, “binding spells that are wise,” or, that are “cunning;” in other words, using the most cunning or skillful of their incantations and charms. The meaning is that the utmost skill of enchantment will be unsuccessful. They are beyond the reach of any such arts. This was also true of the people to whom David referred.

They were malignant and venomous, and nothing would disarm them of their malignity and destroy their venom. What is stated here about these men is true in a certain sense of all people. The depravity of the human heart is such that nothing humans can employ will subdue it. No eloquence, no persuasion, no commands, no remonstrances, no influence that humans can exert, will subdue it.

It cannot be charmed down; it cannot be removed by any skill or power of humans, however great. The following remarks from Dr. Thomson, who spent twenty years in Palestine (The Land and the Book, vol. 1, pp. 221–223), will illustrate this passage: “I have seen many serpent-charmers who do really exercise some extraordinary power over these reptiles.

They carry enormous snakes, generally black, with them, allowing them to crawl all over their bodies and into their clothing; always, however, with certain precautions, either necessary or pretended to be so. They repeatedly breathe strongly into the face of the serpent and occasionally blow saliva or some medicated substance on them. It is unnecessary to describe the deceptive tricks they perform. What I am least able to explain is the power of detecting the presence of serpents in a house and of enticing or ‘charming’ them out of it. The thing is far too common to be doubted.

The following account, by Mr. Lane, is a fair statement of this matter: ‘The charmer professes to discover, without visual perception (but perhaps he does so by a unique smell), whether there are any serpents in the house, and if there are, to attract them to him, just as the bird-catcher, by the fascination of his voice, lures the bird into his net.

As the serpent seeks the darkest place in which to hide, the charmer has, in most cases, to exercise his skill in a dark room, where he might easily take a serpent from his clothing, bring it to the people outside the door, and claim that he had found it in the apartment, for no one would dare to enter with him after being told of the presence of one of these reptiles within. But he is often required to perform in the full light of day, surrounded by spectators; and skeptical people have searched him beforehand, and even stripped him naked, yet his success has been complete.

He assumes an air of mystery, strikes the walls with a short palm-stick, whistles, makes a clucking noise with his tongue, and spits on the ground, and generally says—‘I adjure you by God, if you are above or if you are below, to come out; I adjure you by the greatest name, if you are obedient, come out, and if you are disobedient, die! die! die!’ The serpent is generally dislodged by his stick from a crack in the wall or from the ceiling of the room.

I have heard it asserted that a serpent-charmer, before he enters a house in which he is to test his skill, always has a servant of that house introduce one or more serpents. However, I have known instances in which this could not be the case, and I am inclined to believe that the dervishes mentioned previously are generally familiar with some physical means of discovering the presence of serpents without seeing them, and of attracting them from their hiding places. What these ‘physical means’ may be is still a secret, as are the ‘means’ by which people can handle live scorpions and put them into their clothing without fear or injury. I have seen this done repeatedly, even by small boys. This has always excited my curiosity and astonishment, for scorpions are the most malignant and irritable of all insects.

The Hindus, and after them the Egyptians, are the most famous snake-charmers, scorpion-eaters, etc., although Gypsies, Arabs, and others are occasionally found who earn an itinerant livelihood by traveling around the country and bewildering the uninformed with these feats.”