Psalm Chapter 58

What is the meaning of Psalm 58?

Introduction to Psalm 58

Psalm 58 stands as one of the most forceful imprecatory psalms in the Psalter, where David, under divine inspiration, confronts the corruption of judicial systems and calls for divine justice against wicked rulers. This psalm challenges modern readers with its graphic imagery and strong language, yet it carries profound theological truths about righteousness, justice, and the ultimate sovereignty of God in dealing with evil.

The psalm’s raw emotional intensity and vivid metaphors create a powerful testimony to the reality of evil and the necessity of divine intervention in human affairs. Its message resonates particularly in times when justice seems perverted and the righteous suffer under corrupt leadership.

Context of Psalm 58

Within the collection of Davidic psalms, Psalm 58 follows the theme of Psalm 57 where David sought refuge from Saul’s persecution. It belongs to a group of psalms (56-60) sharing the musical notation “Al-tashheth” (Do not destroy), suggesting these were sung to the same melody and possibly composed during David’s wilderness experiences.

This psalm fits into the broader biblical narrative of righteous suffering under unjust authority, a theme that runs from the Exodus through the prophets and culminates in the Messiah’s own suffering under corrupt religious and political leaders. The psalm’s placement in Book II of the Psalter (Psalms 42-72) contributes to the larger theme of God’s kingship and justice prevailing over human evil.

In the larger context of Scripture, Psalm 58 anticipates the New Testament teaching about God’s ultimate judgment of evil (Revelation 19:11-16) and the vindication of His people. It provides a biblical framework for understanding how to respond to systemic injustice while trusting in God’s eventual intervention.

Ancient Key Word Study

• אלם (elem) – “silence” (v.1): This rare Hebrew word carries dual meaning of both muteness and binding, suggesting the deliberate suppression of justice. Its usage here implies not mere silence but an active choice to withhold righteous judgment.
• צדק (tsedeq) – “righteousness” (v.1): More than just doing right, this word encompasses the entire concept of cosmic order as established by God. It appears in contrast to the deliberate perversion of justice by corrupt judges.
• חמה (chemah) – “venom” (v.4): Used to describe snake poison, this word connects to the ancient Near Eastern concept of evil forces represented by serpents. It’s the same word used for God’s wrath, suggesting these corrupt judges poison justice as serpents poison their victims.
• חרון (charon) – “fury” (v.4): This term specifically relates to burning anger, often used to describe divine wrath. Here it characterizes the intensity of evil in those who should be dispensing justice.
• מלח (melach) – “snail” (v.8): A unique usage in Scripture, this word pictures gradual dissolution, possibly referring to the salt trail left by a snail, symbolizing the eventual disappearance of the wicked.
• נפל (nephel) – “untimely birth” (v.8): This graphic term for miscarriage emphasizes the ultimate futility of wicked schemes, suggesting they will never come to full fruition.
• שמח (samach) – “rejoice” (v.10): Used here in the context of divine justice, this word carries the weight of vindication and satisfaction in God’s righteous judgment.
• פרי (peri) – “fruit” (v.11): Beyond literal produce, this word symbolizes the outcome or consequence of actions, here specifically referring to the reward of righteousness.
• אך (ak) – “surely” (v.11): This particle of emphasis underscores the certainty of divine justice, expressing absolute confidence in God’s eventual judgment.
• שפט (shaphat) – “judge” (v.11): The root word for justice and judgment, it carries the full weight of divine authority and righteous governance.

Compare & Contrast

• Verse 1’s use of אלם (elem) rather than חרש (charash) for silence is significant – elem implies a willful suppression of justice rather than mere quietness, emphasizing the moral culpability of corrupt judges.
• The phrase “sons of men” (בני אדם) in verse 1 deliberately echoes Genesis 11:5, connecting these corrupt judges to humanity’s historic rebellion against divine order.
• Verse 4’s comparison to serpents uses נחש (nachash) rather than תנין (tannin), linking these evil judges specifically to the Genesis 3 serpent rather than mere dangerous beasts.
• The “broken teeth” imagery in verse 6 employs שבר (shabar) rather than נתץ (nathats), suggesting complete destruction rather than mere damage, emphasizing the totality of God’s judgment.
• Verse 7’s “flow away” uses מאס (ma’as) rather than נזל (nazal), indicating rejection and contempt rather than mere dissipation.
• The “melting snail” metaphor in verse 8 uniquely employs שבלול (shabbelul), the only occurrence in Scripture, chosen for its vivid picture of gradual dissolution.
• Verse 9’s “thorns” imagery uses סיר (sir) rather than קוץ (qots), specifically referencing cooking pots made of thorns, adding layers of meaning about swift judgment.
• The “wash feet in blood” imagery in verse 10 deliberately echoes ancient Near Eastern royal victory imagery while subverting it for divine justice.

Psalm 58 Unique Insights

The psalm’s structure reveals a fascinating chiastic pattern that moves from human injustice to divine intervention and back to human recognition of divine justice. This literary structure mirrors the theological truth that God’s justice encompasses and overshadows human evil.

Ancient Jewish commentators, particularly the Targum, saw in this psalm a prophetic picture of the final judgment. The Midrash Tehillim connects the snake imagery to the cosmic serpent of Genesis, suggesting this psalm deals with more than mere human corruption but with the very source of evil itself.

The early church father Theodore of Mopsuestia noted that the psalm’s imprecatory language serves not merely as calls for vengeance but as prophetic declarations of God’s ultimate victory over evil. This understanding aligns with the Jewish concept of “tikkun olam” – the restoration of all things – which finds its fulfillment in Messianic prophecy.

Rabbi David Kimchi (Radak) observed that the psalm’s progression from indictment to judgment to vindication parallels the pattern of redemptive history itself, pointing toward the ultimate Messianic age when all wrongs will be made right.

Psalm 58 Connections to Yeshua

The cry for justice in Psalm 58 finds its ultimate answer in Yeshua the Messiah, who bore the full weight of human injustice while maintaining perfect righteousness. His declaration “It is finished” on the cross marks the decisive moment when divine justice and mercy met perfectly.

The psalm’s imagery of corrupt judges foreshadows the corrupt Sanhedrin that would condemn the Messiah, while its promise of ultimate vindication points to His resurrection and future return as Judge. The blood imagery in verse 10 takes on new meaning in light of Revelation 19:13, where Yeshua returns as the Divine Warrior whose robe is dipped in blood.

Psalm 58 Scriptural Echoes

This psalm resonates with numerous biblical passages:

• The corrupt judges theme echoes Isaiah 1:23 and Micah 3:9-11
• The serpent imagery connects to Genesis 3 and Numbers 21
• The vindication theme parallels Revelation 6:9-11
• The ultimate judgment imagery connects to Revelation 19:11-16
• The righteous rejoicing theme echoes Revelation 18:20

Psalm 58 Devotional

When confronting injustice in our world, this psalm teaches us to maintain three crucial perspectives. First, we must acknowledge the reality and severity of evil without minimizing it. Second, we must resist taking personal vengeance, instead entrusting judgment to God. Third, we must maintain hope in God’s ultimate justice while practicing righteousness ourselves.

The psalm challenges us to examine our own hearts regarding justice. Do we speak up for righteousness when given opportunity? Do we trust God’s timing in dealing with evil? Are we allowing any roots of corruption in our own lives that need addressing?

Did You Know

• The term “Al-tashheth” in the psalm’s superscription literally means “Do not destroy” and may reference 1 Samuel 26:9 where David restrained from killing Saul.
• The snake-charming imagery in verse 5 reflects an ancient Near Eastern practice still observed in parts of the Middle East today.
• The Hebrew word for “snail” appears only once in the entire Bible, here in Psalm 58:8.
• The phrase “wash feet in blood” (v.10) echoes ancient royal victory ceremonies where kings would literally walk through the blood of defeated enemies.
• The psalm employs seven different metaphors for destruction, a number associated with completeness in Hebrew thought.
• The reference to “thorns” in verse 9 specifically relates to desert plants used as quick-burning fuel for cooking pots.
• Ancient Jewish tradition connected this psalm to the time when David faced corrupt judges who favored Saul despite knowing David’s innocence.
• The phrase “fruit for the righteous” in verse 11 uses the same Hebrew word as the “fruit” in Genesis 1:11, suggesting a restoration of created order.
• The term for “rejoice” in verse 10 is the same used in Exodus 15:1 after the Red Sea victory.
• Some Dead Sea Scrolls fragments suggest this psalm was used in community prayers for justice.