1 Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men?
*Minor differences ignored. Grouped by changes, with first version listed as example.
Do ye indeed speak righteousness? In putting this question to his enemies, by way of challenge, David displays the boldness of conscious rectitude. It argues that the justice of our cause is demonstratively evident when we venture to appeal to the opposite party himself; for were there any ground to question its justice, it would show an absurd degree of confidence to challenge the testimony of an adversary. David comes forward with the openness of one who was supported by a sense of his integrity, and repels, by a declaration forced from their own lips, the base charges with which they blackened his character in the estimation of such as were simple enough to believe them. "Ye yourselves," as if he had said, "can attest my innocence, and yet persecute me with groundless calumnies. Are you not ashamed of such gross and gratuitous oppression?" It is necessary, however, to determine who they were whom David here accuses. He calls them a congregation, and again, sons of men The Hebrew word 'lm, elem, which I have rendered congregation, some consider to be an epithet applied to righteousness, and translate dumb; [1] but this does not express the meaning of the Psalmist. Interpreters differ as to what we should understand by the term congregation. Some think that he adverts, by way of accusation, to the meetings which his enemies held, as is usual with those who entertain wicked designs, for the purpose of concerting their plans. I rather incline to the opinion of those who conceive that he here gives (although only in courtesy) the usual title of honor to the counsellors of Saul, who met professedly to consult for the good of the nation, but in reality with no other intention than to accomplish his destruction. Others read, in the congregation -- a translation which gives the same meaning to the passage we have already assigned to it, but is not supported by the natural construction of the words. The congregation which David addresses is that assembly which Saul convened, ostensibly for lawful objects, but really for the oppression of the innocent. The term, sons of men, which he immediately afterwards applies to them -- taking back, as it were, the title of courtesy formerly given -- would seem to be used in contempt of their character, being, as they were, rather a band of public robbers than a convention of judges. Some, however, may be of opinion, that in employing this expression, David had in his eye the universality of the opposition which confronted him -- almost the whole people inclining to this wicked factions and that he here issues a magnanimous defiance to the multitude of his enemies. Meanwhile, the lesson taught us by the passage is apparent. Although the whole world be set against the people of God they need not fear, so long as they are supported by a sense of their integrity, to challenge kings and their counsellors, and the promiscuous mob of the people. Should the whole world refuse to hear us, we must learn, by the example of David, to rest satisfied with the testimony of a good conscience, and with appealing to the tribunal of God. Augustine, who had none but the Greek version in his hands, is led by this verse into a subtle disquisition upon the point, that the judgment of men is usually correct when called to decide upon general principles, but fails egregiously in the application of these principles to particular cases, [2] through the blinding and warping influences of their evil passions. All this may be plausible, and, in its own place, useful, but proceeds upon a complete misapprehension of the meaning of the passage.
1 - "'lm.There is some difficulty in ascertaining the sense of this word. Gesenius derives it from 'lm, to be silent: Is justice indeed silent? but this breaks the parallelism, which requires tsdq tdvrvn, will ye speak righteousness?' in the first line, to correspond with mysrym tsphtv, will ye judge uprightness?' In the second. Dathe agrees with Bishop Lowth, etc., who propose to point the word 'lm, or plene, 'lym, judices, O ye judges, or rulers!' See Exodus 22:27; Psalm 82:1. But this reading, though it makes a very good sense, receives no support from the MSS., or ancient versions. Diodati and De Rossi agree with our translators in taking the word in the sense of assembly, congregation So Schindler 'lm, collegatio hominum, congregation, multitudo coetus, ab 'lm, ligavit, colligavit. This is probably the true sense. LXX. Vulg. Aeth. and Ar., seem to have read 'lm, or 'lm." -- (Rogers' Book of Psalms, volume 2, p. 212.) Walford prefers Dathe's version.
2 - "Argute hic disputant, hominibus rectum esse judicium in generalibus principiis: sed ubi ad hypothesin ventum est, hallucinari," etc. The French translation runs -- "Dispute yci subtilement que les hommes ont un jugement droit et entier es principes generaux, mais quand ce vient a la particularite, que leur raison defaut," etc.
Do ye 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, ye 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 Psalm 56:1-13, "Jonath-elem-rechokim." See the notes at that title. The word properly means "dumbness, silence." Gesenius (Lexicon) renders it here, "Do ye indeed decree dumb justice?" that is, "Do ye really at length decree justice, which so long has seemed dumb?" Professor Alexander renders it, "Are ye indeed dumb when ye 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 ye speak? do you judge righteously, O ye 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 is 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; and 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 Psalm 56:1-13; Psalm 57:1-11; 59, in the time of the Sauline persecutions, and that it belongs to the same "group" of psalms, then it would have reference 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 ye judge uprightly? - Do you judge right things? are your judgments in accordance with truth and justice?
O ye sons of men - Perhaps referring 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.
Do ye indeed speak righteousness - Or, O cabinet seeing ye profess to act according to the principles of justice, why do ye not give righteous counsels and just decisions, ye sons of men? Or, it may be an irony: What excellent judges you are! well do ye judge according to law and justice, when ye give decisions not founded on any law, nor supported by any principle of justice! To please your master, ye pervert judgment; and take part against the innocent, in order to retain your places and their emoluments. Saul's counsellors appear to have done so, though in their consciences they must have been satisfied of David's innocence.
"To the chief Musician, Altaschith, Michtam of David." Do ye indeed speak righteousness, O (a) congregation? do ye judge uprightly, O ye sons of men?
(a) You counsellors of Saul, who under pretence of consulting for the common wealth, conspire my death being an innocent.
Do ye indeed speak righteousness, O congregation?.... Of the mighty, as in Psalm 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 Genesis 37:7; some think the word has the signification of dumbness, or silence; so Jarchi and R. Moses (u); as "elem" in Psalm 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, Deuteronomy 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 1-Samuel 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 gods by office, they were but men, and should die like men, and be accountable to the supreme Judge for all their proceedings in judgment here, Psalm 82:1.
(t) "e manipulo", Tigurine version, Junius & Tremellius, Piscator; "e manipulo justifiae", Cocceius. (u) In Aben Ezra in loc. (w) So Varenius, Reinbech, Michaelis.
When wrong is done under the form of law, it is worse than any other; especially it is grievous to behold those who profess to be children of God, joining together against any of his people. We should thank the Lord for merciful restraints; we should be more earnest in seeking renewing grace, more watchful over ourselves, and more patient under the effects of fallen nature in others. The corruption of their nature was the root of bitterness. We may see in children the wickedness of the world beginning. They go astray from God and their duty as soon as possibly they can. And how soon will little children tell lies! It is our duty to take pains to teach them, and above all, earnestly to pray for converting grace to make our children new creatures. Though the poison be within, much of it may be kept from breaking forth to injure others. When the Saviour's words are duly regarded, the serpent becomes harmless. But those who refuse to hear heavenly wisdom, must perish miserably, for ever.
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. (Psalm 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.
The text of Psalm 58:2 runs: Do ye really dictate the silence of righteousness? i.e., that before which righteousness must become silent, as the collector (cf. Psalm 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 Exodus 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 (Numbers 22:37; 1-Kings 8:27; 2-Chronicles 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, Psalm 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 Micah 2:1; and עולת, as in Psalm 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 Psalm 58:2 is the accusative of the object; if it had been intended as a second vocative, it ought to have been בּני־אישׁ (Psalm 4:3). The expression is inverted in order to make it possible to use the heavy energetic futures. בּארץ (mostly erroneously marked with Pazer) has Athnach, cf. Psalm 35:20; Psalm 76:12.
O congregation - The word seems to point at Saul's judges and counsellors; who met together to consult what they should do against David. Sons of men - So he calls them; to mind them that they were men, and must give an account to God for all their hard speeches.
*More commentary available at chapter level.