July 23, 2024
Surely there is a God who judges the earth!
Psalm 58
Rachel Montes
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 58:11
Mankind will say, "Surely there is a reward for the righteous;
surely there is a God who judges on earth."
Psalm 58
God Who Judges the Earth
To the choirmaster: according to Do Not Destroy. A Miktam 1 58:1 Probably a musical or liturgical term of David.
1
Do you indeed decree what is right, you gods?
2
58:1
Or you mighty lords (by revocalization; Hebrew in silence)
Do you judge the children of man uprightly?
2
No, in your hearts you devise wrongs;
your hands deal out violence on earth.
3
The wicked are estranged from the womb;
they go astray from birth, speaking lies.
4
They have venom like the venom of a serpent,
like the deaf adder that stops its ear,
5
so that it does not hear the voice of charmers
or of the cunning enchanter.
6
O God, break the teeth in their mouths;
tear out the fangs of the young lions, O LORD!
7
Let them vanish like water that runs away;
when he aims his arrows, let them be blunted.
8
Let them be like the snail that dissolves into slime,
like the stillborn child who never sees the sun.
9
Sooner than your pots can feel the heat of thorns,
whether green or ablaze, may he sweep them away!
3
58:9
The meaning of the Hebrew verse is uncertain
10
The righteous will rejoice when he sees the vengeance;
he will bathe his feet in the blood of the wicked.
11
Mankind will say, “Surely there is a reward for the righteous;
surely there is a God who judges on earth.”
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 58:1 You gods (or “mighty lords”; see ESV footnote) can refer to human rulers to whom God gives power (compare Ex. 15:15, “leaders”; Job 41:25, “mighty”; Ezek. 32:21, “chiefs”).
Ps. 58:3–5 The song calls these unjust rulers wicked. This term, when applied to an Israelite, describes someone who does not honor God. They are Israelites who are using their position to squeeze the life out of their fellow Israelites (employing lies as well as “violence,” v. 2). By doing this they destroy the community, every bit as much as the venom of a dangerous serpent destroys the one it bites.
Ps. 58:6 teeth in their mouths, fangs of the young lions. The verse is a prayer that these evildoers may no longer have their present power to do harm.
Psalm Ps. 58. This is a community lament that God’s people sing when they are confronted with injustice among their own rulers. Singing this in worship (1) helps the faithful to pray more earnestly for godly leadership; (2) helps form in the leaders themselves a true moral compass for their leadership; and (3) celebrates the prospect that—one day, sooner or later—God will vindicate his justice in the world, and those who trust him will rejoice exceedingly.
Ps. 58:10–11 God loves to see his creation functioning properly, which is why he loves justice. The righteous may suffer now, but they can know that one day God will bring justice in the world (see Gal. 6:9).
Listen to the Podcast
Listen NowDive Deeper | Psalm 58
"People tell me, 'Only God can judge me.' And I say, 'Do you know that He will?'"
—Chuck Adair
God judges. If we've ever questioned it, let's decide not to question it any longer. That is God's place. But what should we think and how should we feel about a God who judges? Psalms 58 presents these ideas:
Psalm 58:1-5
We call out the false judgment and point out the wicked. When we see false judgment, we question it. It's appropriate to ask, "Are you really in charge? Do you hold sovereign power?" It's good to speak the truth about what the wicked are doing (speaking lies) and what they are like (venom of a serpent).
Psalm 58:6-9
We cry out to God to defeat the wicked. Sometimes, wickedness can be so ugly that we want to do something in our own strength to make things right. Instead, we see that Psalm 58 does not rely on human strength. David cries out in Psalm 58:6, "O God . . . O LORD!" We can do the same, saying, "O God, come defeat the wicked in my life Your way, in Your power, and in Your strength!"
Psalm 58:10-11
When the wicked experience God's vengeance, we are filled with joy while others stand in awe. When God moves on our behalf for His name's sake, we are glad. "The righteous . . . rejoice . . . ." (Psalm 58:10) It isn't our strength but His strength. It isn't our doing but His doing. Our hearts aren't heavy from taking misplaced, unwarranted, or insufficient vengeance. Our hearts are free to revel in the reward. And other people know it wasn't our doing. God gets the glory. Psalm 58:11 emphasizes, "Mankind will say . . . ." People witness what we have known all along: there is a God who judges.
We see: 1) God's judgment is the best judgment; He is the Righteous Judge; and 2) we can be the wicked, the righteous, or the witness. So, when we are belittled, beguiled, bullied, or betrayed, let's resolve to rely more on God's vengeance than our own. For He is Judge over all the earth.
This month's memory verse
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
– Romans 15:13
Discussion Questions
1. The Judge
Does a God who judges bring us concern, fear, anger, confidence, or other feelings or thoughts? Why?
How do we live, accepting that God is Judge?
2. The Wicked
What in our lives can we call wicked?
What can we put in place, so when we see wickedness, we are quick to call on God for His judgment instead of acting in our own strength and giving our own judgment?
3. The Righteous
Are we familiar with celebrating when God brings judgment? Why or why not?
How do we prepare our hearts to celebrate when God acts and judges?
4. The Witness
When others witness and realize God is Judge, are we ready to give God glory, point to Him, and introduce Him? Why or why not?
Are we ready to tell the witness that they don't have to be the wicked and can become the righteous? Why or why not?
How do we get ready to tell the witness about a God who judges the wicked but desires to forgive sin, about a God who desires to transform the witness into the righteous?
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