Exegetical and Hermeneutical Commentary of Psalms 58:10
The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.
10. The righteous shall rejoice &c.] On the moral aspects of the triumph of the godly at the just punishment of the wicked see note on Psa 5:11, and generally, Introd. pp. lxxxviii ff. It is important to observe that the rejoicing of the righteous is at the vengeance which God has taken upon the wicked, and that that vengeance is only taken upon those who have wilfully and obstinately resisted every effort for their reformation ( Psa 58:4-5). God has proclaimed, “Vengeance is mine” (Deu 32:35; cp. Nah 1:2); in other words the time must come when evil can no longer be tolerated but must be extirpated (2Th 1:8); and the righteous cannot but rejoice at the triumph of good over evil and the proof that God is true to His revealed character as a just Judge and sovereign Ruler. It is not for them to usurp God’s function and avenge themselves, but they must rejoice when right is vindicated. In the O.T. that joy took a concrete form which is repugnant to us, who have learned to distinguish between the sinner and his sin: it is not the spirit of the Gospel: but we may well beware lest the right feeling of moral indignation, not only against wrong in the abstract but against the wrongdoer, should be weakened.
he shall wash his feet &c.] The metaphorical and hyperbolical language of a warlike age. Cp. Psa 68:23; and for a similar metaphor see Job 29:6.
Fuente: The Cambridge Bible for Schools and Colleges
10, 11. The issues of the judgement: the righteous rejoice in the discomfiture of their oppressors: men in general recognise the reality of God’s moral government of the world.
Fuente: The Cambridge Bible for Schools and Colleges
The righteous shall rejoice when he seeth the vengeance – When he sees the just punishment inflicted on the wicked. He will approve of it; he will see that it is right; he will be glad that law is maintained, and that wickedness does not triumph; he will rejoice in the safety of those who do right, and in their deliverance from the assaults and the designs of the wicked. People everywhere approve of the just administration of law, even though it consigns the transgressors to prison or to death; and it is a matter of gratification to all who love law and order when a righteous government is maintained; when wickedness is checked; when justice is administered in a community. This is the end of government and of law; this is what all magistrates are appointed to secure; this is what all good citizens are aiming to accomplish. There is no evidence that the psalmist had any vindictive or revengeful feeling when he uttered the sentiment in this verse. See the notes at Psa 52:6. Compare Psa 37:34; Psa 40:3.
He shall wash his feet in the blood of the wicked – Compare Psa 68:23. The image here is taken from a battlefield, where the victor treads in the blood of the slain. It is strong language denoting the entire overthrow of the wicked. There can be no doubt, however, that the allusion is to the feelings of satisfaction and triumph with which a victor walks over such a field; the exultation which he has that his foes are subdued, and that he has triumphed. The idea is that the righteous will have emotions, when the wicked are subdued and punished, which in some respects resemble the feelings of the victor who walks over a field covered with the blood of the slain. Still it is not necessary to suppose that these are, in either case, vindictive feelings; or that either the victor or the righteous have pleasure in the shedding of blood, or in the sufferings of others; or that they would not have preferred that the discomfited and slain should not have been wicked, and should not have been made to suffer in this manner. All that is essentially implied in this is, that there is a feeling of satisfaction and approval when law is vindicated, and when the triumph of wickedness is prevented. It would be difficult to show that the feelings expressed by the psalmist are less proper than those which an officer of justice may have, and ought to have, and does have, when he has faithfully discharged his duty, and has secured the arrest and punishment of the violators of law; or that the psalmist has expressed anything more than every man must feel who sees just punishment inflicted on the guilty. Assuredly it is a matter of rejoicing that wickedness does not triumph; it is a thing to exult in when it is arrested.
Fuente: Albert Barnes’ Notes on the Bible
Psa 58:10
The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked.
Satisfaction in the destructive providences of God
That is a terrible picture. It expresses not only the dreadful amen, dance of blood, but also the satisfaction of the righteous at its being shed. There is an ignoble and there is a noble and Christian satisfaction in even the destructive providences of God. It is not only permissible but imperative on those who would live in sympathy with His righteous dealings and with Himself, that they should see in these the manifestation of eternal justice, and should consider that they roll away burdens from earth and bring hope and rest to the victims of oppression. It is no unworthy shout of personal vengeance, nor of unfeeling triumph, that is lifted up from a relieved world when Babylon falls. If it is right in God to destroy, it cannot be wrong in His servants to rejoice that He does. Only they have to take heed that their emotion is untarnished by selfish gratulation, and is not untinged with solemn pity for those who were indeed doers of evil, but were themselves the greatest sufferers from their evil. It is hard, but not impossible, to take all that is expressed in the psalm, and to soften it by some effluence from the spirit of Him who wept over Jerusalem, and yet pronounced its doom. (A. Maclaren, D. D.)
The rejoicing of the righteous at thy overthrow of the wicked
Hearing a whole quire of birds chirping merrily together, my curiosity was excited to inquire into the occasion of their convocation and merriment, when I quickly perceived a dead hawk in the bush, about which they made such a noise, seeming to triumph at the death of an enemy. I could not blame them for singing the knell of one who, like a cannibal, was wont to feed upon their living bodies, tearing them limb from limb, and scaring them with his frightful appearance. Over this bird, which was so formidable when alive, the most timid wren or titmouse did not now fear to chirp and hop. This occurrence brought to my mind the case of tyrants and oppressors. When living, they are the terror of mankind; but when dead, they are the objects of general contempt and scorn. When the wicked perish, there is shouting (Pro 11:10). The death of Nero was celebrated by the Romans with bonfires and plays; birds ate the naked flesh of Pompey; Alexander lay unburied thirty days; but a useful and holy life is generally closed by an honourable and lamented death.
Verily there is a reward for the righteous.—
The character of the righteous
What are the personal attributes that go to make up, constitute, and distinguish a righteous character before God?
I. It has Christ for its groundwork. Being over all God blessed for ever, His life was not derived from, nor dependent on, any other. His life was not only innocent of every transgression, in thought, word, and deed; but He was Jesus Christ the Righteous. He neglected no duty, personal, relative, or official. His life was a service; His death was a sacrifice–of propitiation for the sins of the world.
II. It has faith for its principle, or instrument of appropriation. Is faith, then, in itself, a meritorious, or deserving act or exercise? No more than the outstretching of the arm, the opening of the hand to receive Christ, or of the opening of the eye to look to Him, or the moving of the feet to come to Him. It is simply the instrument, the graciously furnished, and Divinely appointed instrument, the only Divinely appointed instrument, or organ, by which the sinner receives, and becomes united to Christ the righteousness of God. Therefore it is of faith, that it might be by grace.
III. It has the heart for its seat. Justification is a change of state, by which we are freed from condemnation; sanctification is a change of nature, by which we are brought into resemblance and communion with Him. The one indicates a relative change in relation to the law; the other, a real and personal change in Gods sight. By the one, we receive a title to the promised recompense of reward; by the other, we are made meet to be partakers of the inheritance of the saints in light.
IV. It has the life for its evidence. A man is not certainly known by what he says, but he is known by what he does, and does habitually in every condition and relation of life. (G. Robson.)
A reward for the righteous
I. What are the discriminating features which distinguish the righteous.
1. In describing the righteous, we must distinguish them–
(1) From the great mass of mankind, from the world that lieth in wickedness (Rom 3:10).
(2) From mere moralists, who trust in themselves that they are righteous, and despise others (Rom 10:3).
2. In describing the righteous, we characterize them.
(1) By the genuineness and spirituality of their faith. Righteous men are men of faith (Heb 11:3-7). Righteousness is obtained by faith (Rom 4:3; Rom 4:5; Rom 4:18; Rom 4:20; Rom 4:22; Gal 3:6). But faith must have an object; this is the Lord Jesus Christ, who became sin for us.
(2) By the rectitude and purity of their principles.
(3) By the consistency of their conduct.
II. What is that reward to which the righteous are entitled?
1. A gracious and voluntary reward (Rom 6:23; Rev 2:7; Rev 2:10; Rev 2:17).
2. Distant and remote.
3. Suitable and proportionate.
4. Glorious and eternal, and therefore worthy of its Author. In the descriptions of this reward we remark two things; a complete freedom from all evil, both moral and natural, and from all possibility of evil; and the eternal enjoyment of all the good of which their natures are capable.
III. What evidences have we for crediting the assertion in the text?
1. The character of God. He is a being of infinite goodness, and His goodness will incline Him to reward the righteous. He is a being of infinite justice, and His justice prompts Him to render to every man according to his works.
2. The positive declarations of Scripture (Gen 15:1; Mat 19:28-29; Heb 11:6; Rev 22:14).
3. The general consent of mankind. (Sketches of Four Hundred Sermons.)
A full reward
A military gentleman ones said to an excellent old minister in the north of Scotland, who was becoming infirm, Why, if I had power over the pension list, I would at once have you on a pension of half-pay for your long and faithful services. He replied, Ah, my friend, your master may put you off with half-pay, but my Master will not serve me so meanly; He will give me full pay. Through His grace and favour I expect a full reward, and nothing less will content me. (The Quiver.)
Verily, there is a God that judgeth in the earth.—
Gods dealings with mankind
I. The present appearances of things are apt to make wrong impressions on our minds, respecting Gods dealings with mankind. Though we may see the wicked in prosperity and the righteous in affliction, we should ever keep in mind, that prosperity is no sign of Gods favour, and that affliction is no necessary sign of His displeasure; and therefore, amidst the changes and vicissitudes of life, let us be on our guard against false and hasty reasonings, with regard to Gods dealings with mankind.
II. A day will come, when the truth will be seen and acknowledged by all, that verily there is a reward for the righteous; doubtless there is a God that judgeth the earth. While we reflect upon these things, as certain and true, it is most important to inquire particularly into the nature of this judgment, and of this reward. The Bible gives us full instruction in this matter. It tells us, that the eyes of the Lord are in every place, beholding the evil and the good; and that God will render to every one according to his works. (J. S. Pratt.)
The marks of a moral and judicial government
I. The general laws and constitution of nature exhibit the justice, as well as the wisdom of God. As there is an evident subservience of the general frame of the world to the benefit of human life, and such various provisions in nature to answer the Divine intentions of producing knowledge, virtue, and happiness in mankind; as numberless proofs of wisdom and benevolence appear throughout the whole; here is the strongest presumption in favour of the Divine justice; and it is most irrational to imagine that injustice can find place in a plan or constitution of so much wisdom and goodness.
II. In consequence of that constitution of things which His creative wisdom hath established, and which shows undeniably the goodness of His intentions, there are certain measures of Divine justice in continual execution, for the punishment of vice and the encouragement of virtue. Here begins the moral government of God; and the marks or proofs, by attending to which, we may be convinced that there is verily a God that judgeth in the earth. The subordinations of human society are appointed by the Author of nature for the purposes of His governing justice, civil and domestic government, etc. We may further trace the footsteps of Divine justice in the natural resentments of mankind against the perpetrators of wicked actions; who thereby expose themselves to a general indignation or contempt; for the passions and affections of men, even of vicious men, naturally rise in favour of virtue and detestation of vice in others. There is an order, also, in the constitution of the human body, for the punishment of some vices. As those crimes which are most injurious to society are generally punished, by the public resentments of that society which they injure; so those vices that are of a personal nature find their own punishment nearer home. Finally, there is the most certain and effectual provision of nature, far the punishment of wickedness and the reward of virtue, in the frame of the human mind. There is as it were a tribunal of justice erected in every mans own heart, where conscience sits as judge, to whose approving or condemning sentence men are continually exposed, and most of all in the seasons of retirement and reflection.
III. These measures of Divine justice are more extensive than men generally apprehend or believe. The stings of conscience are often keen and piercing to the inmost soul; the passions of vice are corroding, and destroy mental quiet and repose; the resentments of society, the disaffection of friends and relatives, are galling to the heart; the terror of human laws is grievous and burdensome; and infamy, disease and death, the frequent effects of debauchery and villainy, cannot be thought slight punishments. Now, though wicked persons may avoid some of these punishments, yet it is hardly possible that any criminal in the world can escape them all. The internal peace and pleasure which arise from innocence and conscious virtue are little esteemed or considered; nor are the troubles and pains, which ensue from guilt, in the natural course of things, much regarded as proofs of Divine justice.
IV. The particular instances which appear to the contrary are but exceptions to that general order established in nature. The tyranny and persecution which have raged in the world for a succession of ages, by which the best of men have been the most inhumanly treated, present the darkest scene that ever was beheld in the world, in respect to the providence and justice of the Supreme Governor. But these persecutions were the means of trying and exercising the probity and piety of numbers of men, and of producing the noblest harvest of genuine virtue. It may be reasonably thought that it was in order to this end Divine Providence permitted such an amazing tyranny to rise, prevail, and continue. In this view the Holy Scriptures teach us to look upon such scenes, and thus to reconcile them with the justice of an over-ruling Providence.
V. To vindicate the perfect justice of the Divine government, to give proper consolation to the minds of good men, and to raise virtue to the highest excellence and stability, recourse must be had to the doctrine of a future life; and in this point the Gospel-revelation is abundantly sufficient to give entire satisfaction, and to support all good men under the severest trials. (S. Bourn.)
The righteousness of Gods government of men
It was a saying of Solon, the Athenian law-giver, that a republic walks upon two feet; one being just punishment for the unworthy, the ether due reward for the worthy. If it fail in either of these, it necessarily goes lame.
Psa 59:1-17
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. The righteous shall rejoice when he seeth the vengeance] He shall have a strong proof of the Divine providence, of God’s hatred against sinners, and his continual care of his followers.
He shall wash his feet in the blood of the wicked.] This can only mean that the slaughter would be so great, and at the same time so very nigh to the dwelling of the righteous, that he could not go out without dipping his feet in the blood of the wicked. The Syriac, Vulgate, Septuagint, AEthiopic, Arabic, and Anglo-Saxon, read hands instead of feet. Every thing that is vindictive in the Psalms must be considered as totally alien from the spirit of the Gospel, and not at all, under our dispensation, to be imitated. If the passage above be really vindictive, and it certainly will admit of the interpretation given above, it is to be considered as not belonging to that state in which the Son of man is come, not to destroy men’s lives, but to save.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The vengeance, i.e. the vengeance of God upon his implacable enemies; not simply for himself, but for the blessed effects of it, the vindication of Gods honour, and the deliverance of himself and of all good men.
He shall wash his feet in the blood of the wicked, i.e. there shall be so great a slaughter of his enemies, that he might, if he so pleased, wash his feet in their blood. See the same or like expressions, Psa 68:23; Isa 63:3; Rev 14:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10, 11. wash . . . wickeddenotinggreat slaughter. The joy of triumph over the destruction of thewicked is because they are God’s enemies, and their overthrow showsthat He reigneth (compare Psa 52:5-7;Psa 54:7). In this assurance letheaven and earth rejoice (Psa 96:10;Psa 97:1, &c.).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The righteous shall rejoice when he seeth the vengeance,…. Before imprecated and foretold; the punishment inflicted by the Lord, to whom vengeance belongs, in a way of vindictive wrath; for what befalls the wicked in an afflictive way is in wrath, and as a vengeance upon them: and as the judgments of God are sometimes manifest, are to be seen, they are observed by the righteous, who rejoice at them; not as evils and miseries simply considered, nor from a private affection; but as the glory of divine justice is displayed therein, and the goodness of God is shown to them, by delivering them out of their hands; see Re 18:20;
he shall wash his feet in the blood of the wicked; which denotes the great destruction of the wicked, and the abundance of blood that shall be shed; see Re 14:20; and the entire victory the saints shall have over them, and their security from them, Ps 68:21; as well as the satisfaction, and pleasure and refreshment, as it were, they shall have in their destruction; signified by their feet being washed in their blood, instead of being washed in water, usual in the eastern countries; because of the glory of the divine perfections appearing therein. The Septuagint, Vulgate Latin, and all the Oriental versions, read, “his hands”.
Fuente: John Gill’s Exposition of the Entire Bible
Finally, we have a view of the results of the judicial interposition of God. The expression made use of to describe the satisfaction which this gives to the righteous is thoroughly Old Testament and warlike in its tone (cf. Psa 68:24). David is in fact king, and perhaps no king ever remained so long quiet in the face of the most barefaced rebellion, and checked the shedding of blood, as David did at that time. If, however, blood must nevertheless flow in streams, he knows full well that it is the blood of the partisans of his deluded son; so that the men who were led the further astray in their judgment concerning him, the more inactive he remained, will at last be compelled to confess that it does really repay one to be just, and that there is really one higher than the high ones (Ecc 5:7[8]), a deity ( ) above the gods ( ( sdog ) who, though not forthwith, will nevertheless assuredly execute judgment in the earth. here, as in Job 18:21; Isa 45:14, retains its originally affirmative signification, which it has in common with . is construed with the plural (Ges. 112, rem. 3), as is frequently the case, e.g., 2Sa 7:23 (where, however, the chronicler, in 1Ch 17:21, has altered the older text). This is not because the heathen are speaking (Baur), but in order to set the infinite majesty and omnipotence of the heavenly Judge in contrast with these puffed-up “gods.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
10 The righteous shall rejoice when he seeth the vengeance It might appear at first sight that the feeling here attributed to the righteous is far from being consistent with the mercy which ought to characterise them; but we must remember, as I have often observed elsewhere, that the affection which David means to impute to them is one of a pure and well-regulated kind; and in this case there is nothing absurd in supposing that believers, under the influence and guidance of the Holy Ghost, should rejoice in witnessing the execution of divine judgments. That cruel satisfaction which too many feel when they see their enemies destroyed, is the result of the unholy passions of hatred, anger, or impatience, inducing an inordinate desire of revenge. So far as corruption is suffered to operate in this manner, there can be no right or acceptable exercise. On the other hand, when one is led by a holy zeal to sympathise with the justness of that vengeance which God may have inflicted, his joy will be as pure in beholding the retribution of the wicked, as his desire for their conversion and salvation was strong and unfeigned. God is not prevented by his mercy from manifesting, upon fit occasions, the severity of the judge, when means have been tried in vain to bring the sinner to repentance, nor can such an exercise of severity be considered as impugning his clemency; and, in a similar way, the righteous would anxiously desire the conversion of their enemies, and evince much patience under injury, with a view to reclaim them to the way of salvation: but when wilful obstinacy has at last brought round the hour of retribution, it is only natural that they should rejoice to see it inflicted, as proving the interest which God feels in their personal safety. It grieves them when God at any time seems to connive at the persecutions of their enemies; and how then can they fail to feel satisfaction when he awards deserved punishment to the transgressor?
Fuente: Calvin’s Complete Commentary
(10) Wash his feet.So in Psa. 68:23. Wading deep in blood is the picture suggested.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10, 11. These verses present the acquiescence of the righteous in the just judgment of the wicked, and the happy deliverance of the godly.
Vengeance Judicial justice.
Wash his feet in the blood The figure of a battle field is supposed, where the wicked are wholly defeated, and in the pursuit the righteous, in passing over the ground occupied by the routed foe, and all along the pursuit, wet their feet in their blood. The language is harsh, suited to primitive times, but simply denotes the total discomfiture of the wicked. So also such passages as Deu 32:42-43; Psa 68:23; Jer 46:10.
A reward a God that judgeth The moral end of all the language and figures of the psalm must be qualified by, and is realized in, these words: There is a reward for the righteous: verily he is a God that judgeth in the earth.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Joy Of The Righteous At God’s Intervention Which Demonstrates That Righteousness Will Prevail ( Psa 58:10-11 ).
The Psalm ends with the assurance that there is a God Who judges in the earth (or ‘land’), which will be made known to the righteous by His acts of vengeance on their behalf, in accordance with what has previously been described.
Psa 58:10
‘The righteous will rejoice when he sees the vengeance,
He will wash his feet in the blood of the wicked,’
When the righteous (those who are responsive to God’s covenant of grace) see the unrighteous rendered harmless or swept away they will rejoice, not vindictively as Pro 24:17-18 makes clear, but because it means that righteousness has triumphed. The righteous are warned against seeking vengeance with the assurance that they can leave it in God’s hands. “Vengeance belongs to Me,” says YHWH, “I will repay” (Rom 12:19; Heb 10:30; Psa 94:1; Deu 32:35). But they can only rejoice when God finally does deal with unrighteousness. The picture of washing the feet in blood comes from the battlefield. The idea is not that the righteous choose to use the blood to wash in, but that they will be unable to avoid it, because God’s judgment has made it inevitable. The thought is that judgment has come on the unrighteous and they have been totally defeated. Compare Rev 14:20, and see Isa 63:2-3.
Psa 58:11
So that men will say, “Truly there is a reward for the righteous,
Truly there is a God who judges in the earth.’
The reason for the rejoicing of the righteous is now made clear. It is because it brings home to them that righteousness is finally rewarded, and that there truly is a God Who judges the earth.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 58:10. The righteous shall rejoice Not from a mere complacence in the destruction of his enemies, but from a zeal for the glory of God, which is thereby displayed. He shall wash his feet, &c. is an allusion to a great conqueror, who, upon returning with a complete victory from the slaughter of his enemies, dips his feet in their blood as he passes over their carcases.
Fuente: Commentary on the Holy Bible by Thomas Coke
Surely these expressions are eminently in allusion to the Lord Christ, both on account of his victories in grace, and his righteous decrees in the judgment that will follow. Washing the feet in the blood of the ungodly, is, in the language of the prophet, having all the Redeemer’s raiment sprinkled with the blood of his conquest over sin, and death, and hell, and the grave. So that all must conclude that the Almighty Victor, who hath returned from the spoil, shall assuredly return to judgment, and follow up his triumphs with ultimately rewarding his people, and punishing all that despise a salvation so gloriously accomplished. Isa 63:3-4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 58:10 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.
Ver. 10. The righteous shall rejoice, &c. ] Giving God the glory of his justice against his enemies and care of his poor people. See Exo 15:1-27 : 1Ki 15:3 Est 7:10 ; Est 8:9 Pro 11:10 .
He shall wash his feet in the blood of the wicked NASB (UPDATED) TEXT: Psa 58:10-11
10The righteous will rejoice when he sees the vengeance;
He will wash his feet in the blood of the wicked.
11And men will say, Surely there is a reward for the righteous;
Surely there is a God who judges on earth!
Psa 58:10-11 It has always bothered modern interpreters that the Psalms call for such violent judgment against the writer’s enemies. One way to view this is that these enemies are attacking God as they unfairly attack His people. So the already stated judgment (i.e., Leviticus 26; Deuteronomy 27-30) rightfully falls on them. Therefore, it is not a call for vengeance or vindictiveness but justice and the fulfillment of God’s words, so that all will see there is a Righteous God in Israel (cf. Deu 32:34-43; Psa 79:10; Psa 94:1-11; Psa 149:7-9).
Psa 58:10 b is an ANE hyperbole for military victory (cf. Psa 68:23).
Psa 58:11 I agree with the NET Bible that the Qal active participle, masculine, plural is a plural of majesty, referring to YHWH’s righteous judgment.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who does this Psalm address?
2. Does Psa 58:3 teach the doctrine of original sin?
3. What spiritual truth is Psa 58:4 b communicating?
4. Explain the lack of synonymous parallelism in Psa 58:8.
5. Does Psa 58:10-11 teach a spirit of revenge? Why or why not?
Psa 58:10-11
Psa 58:10-11
THE TYRANTS REJOICED OVER
“The righteous shall rejoice when he seeth the vengeance:
He shall wash his feet in the blood of the wicked;
So that men shall say, Verily there is a reward for the righteous!
Verily there is a God that judgeth the earth.”
“The righteous shall rejoice when he seeth the vengeance” (Psa 58:10). Let it be noted who does the rejoicing here. It is “the righteous.” This indicates that Christian people should not hesitate to pray for the victorious triumph of righteousness and truth over wickedness and falsehood; and that they should rejoice when their prayers are answered.
That it is wrong for righteous people to pray for the victory over evil and evil men is one of the great misunderstandings of our era. The saints in heaven itself are eagerly awaiting the vengeance of God to fall upon human wickedness.
“I saw underneath the altar the souls of them that had been slain for the Word of God, and for the testimony which they held: And they cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth” (Rev 6:9-10).
There is no way to escape the conviction that these citizens of heaven itself were eagerly anticipating the vengeance of God upon their enemies and that they would be pleased when it should finally occur. Sinful attitude? Certainly not. Merely an intelligent one.
We are glad that a number of scholars we have consulted have understood this:
“The time must come when God will no longer tolerate evil. A strong moral sense pervades these words. That `God will judge’ is a necessary fact in the preservation of society. The joy is not that men will be punished, but that God will be vindicated.
“It is a total misunderstanding of these verses to assume that there is some kind of unwholesome `gloating’ here, or some kind of an ungodly bloodthirstiness.
“These verses express vehemently the profound satisfaction that shall be experienced “by the righteous,” the redeemed people of God when they finally see evil visibly crushed and removed.
“All the righteous shall at last say, `Amen’ to the condemnation of the wicked; and we shall hear no questionings of God’s dealings with the impenitent. All the angels of heaven must have shouted with joy at the destruction of Sodom and Gomorrah.
“The joy over the destruction of the wicked is because they are God’s enemies, and their overthrow shows that God reigneth.
“Verily there is a God that judgeth the earth” (Psa 58:11). The terrors of the French Revolution reached their climax under the diabolical leadership of Maximilien Francois Marie Isidore de Robespierre. Thousands of innocent people were mercilessly guillotined, until at last, when he himself was awaiting the guillotine, having sustained a loosened jaw from a gunshot wound, and having it bound with a cloth over the top of his head, one of the citizens of Paris gazed upon him and said, “Yes, yes, Robespierre, there is a God”! This event is mentioned in the book by Loomis, “Paris in the Terror.”
Robespierre had denied the existence of any God except his nebulous “God of Nature,” to which so-called deity he had himself installed as High Priest at the top of a pyramid, clad in a robin’s-egg blue shirt and chartreuse britches. His infidelity called for the remark mentioned above. His execution by guillotine in 1794 ended the “Terror.”
“Yes there is a God”!
E.M Zerr:
Psa 58:10. The first half of this verse is literal. It is right to rejoice whenever God brings vengeance on wicked men. The last half means the righteous will see the wicked foes brought to the feet of their would-be victims.
Psa 58:11. The righteous will be able to realize the justice of God against wicked men. Such a sight will be all the reward that the servants of the Lord will receive and should be all they would desire.
righteous: Psa 52:6, Psa 64:10, Psa 68:1-3, Psa 107:42, Jdg 5:31, Pro 11:10, Rev 11:17, Rev 11:18, Rev 18:20, Rev 19:1-6
wash: Psa 68:23, Job 29:6, Rev 14:20
Reciprocal: Exo 14:30 – saw Exo 34:7 – that will by no means clear the guilty Deu 6:22 – before Jdg 9:56 – God rendered Jdg 16:28 – that I may 1Sa 25:39 – Blessed 2Sa 18:31 – the Lord 1Ki 20:28 – therefore will 1Ki 21:19 – In the place 2Ch 23:21 – General 2Ch 24:23 – princes Job 19:29 – that ye may Job 22:19 – righteous Job 34:26 – in Psa 5:11 – But Psa 7:7 – So Psa 9:16 – known Psa 21:13 – so will Psa 35:9 – General Psa 36:12 – There Psa 37:10 – thou Psa 48:11 – because Psa 54:7 – and mine Psa 68:3 – But Psa 91:8 – Only Psa 97:8 – because Pro 29:16 – but Ecc 5:8 – regardeth Isa 14:16 – shall narrowly Isa 24:16 – glory Isa 49:26 – and all Isa 66:24 – and look Jer 51:48 – the heaven Eze 25:14 – and they shall know Mic 7:10 – mine Mal 1:5 – The Lord Mal 3:18 – discern Rom 3:5 – Is God Rom 11:22 – therefore Rev 6:10 – dost Rev 18:9 – shall bewail Rev 19:13 – clothed
Psa 58:10. The righteous shall rejoice when he seeth the vengeance The vengeance of God upon the enemies of his church. That is, he shall rejoice when he sees the blessed effects of it; the vindication of Gods honour, and the deliverance of himself, and all good men. The pomp and power, the prosperity and success of the wicked, are often a discouragement to the righteous. It weakens their hands, and is sometimes a strong temptation to them to call in question the wisdom and equity of the dispensations of divine providence; but when they see the judgments of God taking away the wicked, and just vengeance taken on them, although but in part, for the mischief they have done to the people and cause of God, they rejoice in the satisfaction thereby given to their faith in Gods providence, and in his justice and righteousness in governing the world. He shall wash his feet in the blood of the wicked There shall be so great a slaughter of his enemies, that he might, if he pleased, wash his feet in their blood. It is an allusion to a great conqueror, who, upon returning with a complete victory from the slaughter of his enemies, dips his feet in their blood as he passes over their carcasses. Bishop Patrick.
58:10 The righteous shall {h} rejoice when he seeth the vengeance: he shall wash his feet in the {i} blood of the wicked.
(h) With a pure affection.
(i) Their punishment and slaughter will be so great.
3. The rejoicing of the just 58:10-11
When God judges crooked rulers by cutting them off, the upright will rejoice. David described their rejoicing in terms of a military victory in which the victors bathed their feet in the blood of their vanquished foes. This description is hyperbolic and symbolizes joy in victory.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)