the Week of Proper 22 / Ordinary 27
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Psalms 58:11
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And men will say, "Surely there is a reward for the righteous;Surely there is a God who judges on earth!"
And men will say, "Surely there is a reward for the righteous; Surely there is a God who judges on earth!"
And euery man shall say, veryly there is a rewarde for the righteous: doubtlesse there is a God that iudgeth in the earth.
And men shall say, Verily there is fruit for the righteous; verily there is a God that judgeth in the earth.
So that men will say, "Surely there is a reward for the righteous; Surely He is God who judges in the earth."
And man will say, Truly, a fruit is to the righteous; truly, there is a God judging in the earth.
Then people will say, "Good people really are rewarded. Yes, there is a God judging the world!"
So that men shall say, "Most assuredly there is a reward for the righteous. Most assuredly there is a God who judges the earth."
So that a man shall say, Uerily there is a reward for the righteous: verily hee is a God that iudgeth in the earth.
So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.
So that men shal saye: verely, there is a rewarde for ye rightuous: doutles, there is a God that iudgeth the earth.
Men will say, "Surely there is a reward for the righteous; Surely there is a God who judges on the earth."
So that men shall say, Verily there is a reward for the righteous: Verily there is a God that judgeth in the earth.
So that men will say, Truly there is a reward for righteousness; truly there is a God who is judge on the earth.
So that man shall say, Truly there is a reward for the righteous: Truly there is a God that judges in the earth.
So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.
Then observers will say, "Yes indeed, the godly are rewarded! Yes indeed, there is a God who judges in the earth!"
Everyone will say, "It's true! Good people are rewarded. God does rule the earth with justice."
The righteous will rejoice to see vengeance done, they will wash their feet in the blood of the wicked; and people will say, "Yes, the righteous are rewarded; there is, after all, a God who judges the earth."
And men shall say, Verily there is fruite for the righteous: doutlesse there is a God that iudgeth in the earth.
So that a man shall say, Verily there is a reward for the righteous; verily there is a God that judges in the earth.
So that men shall say, "Most assuredly there is a reward for the righteous. Most assuredly there is a God who judges the eretz."
The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked. And men shall say: 'Verily there is a reward for the righteous; verily there is a God that judgeth in the earth.'
And men will say, "For sure there is pay for those who are right and good. For sure there is a God Who says who is guilty or not on the earth."
So that men shall say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth.
Then men will say, "There is surely a reward for the righteous! There is surely a God who judges the earth!"
People will say, "Surely there is a reward for the righteous; surely there is a God who judges on earth."
So that a son of earth may say - Surely there is fruit for the righteous man! Surely there are gods who judge in the earth!
(57-12) And man shall say: If indeed there be fruit to the just: there is indeed a God that judgeth them on the earth.
And people will say, "Surely there is a reward for the righteous. Surely there is a God who judges in the land."
Mankind will say, "Surely there is a reward for the righteous; surely there is a God who judges on earth."
And people will say, "There certainly is a reward for the righteous; There certainly is a God who judges on the earth!"
Then people will say, "There really are rewards for doing what is right. There really is a God who judges the world."
People will say, "The righteous are indeed rewarded; there is indeed a God who judges the world."
Then people will say, "Yes, there is a reward for the righteous! There is a God who judges on earth!"
And a man schal seie treuli, For fruyt is to a iust man; treuli God is demynge hem in erthe.
And man saith: `Surely fruit [is] for the righteous: Surely there is a God judging in the earth!'
Men will say, "Surely there is a reward for the righteous; surely there is a God who judges on earth."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Verily there is: Psalms 73:13-15, Psalms 92:15, Malachi 3:14, Romans 2:5
a reward for: Heb. fruit of the, etc. Isaiah 3:10, Romans 6:21, Romans 6:22
verily he: Psalms 9:16, Psalms 64:9, Psalms 67:4, Psalms 33:18, Psalms 96:13, Psalms 98:9, Malachi 2:17, 2 Peter 3:4-10
Reciprocal: Genesis 15:1 - and thy Genesis 18:25 - Shall Exodus 10:2 - that ye Exodus 34:7 - that will by no means clear the guilty Deuteronomy 4:35 - know Deuteronomy 6:22 - before Judges 5:31 - So let Judges 9:56 - God rendered Judges 16:28 - that I may Ruth 2:12 - recompense 1 Samuel 25:39 - Blessed 1 Kings 20:28 - therefore will 1 Kings 21:19 - In the place 2 Chronicles 15:7 - your work 2 Chronicles 23:21 - General 2 Chronicles 24:23 - princes Job 19:29 - that ye may Job 34:26 - in Psalms 7:7 - So Psalms 18:20 - rewarded Psalms 21:13 - so will Psalms 35:9 - General Psalms 36:12 - There Psalms 37:10 - thou Psalms 52:6 - laugh Psalms 54:7 - and mine Psalms 75:7 - God Psalms 79:10 - let him Psalms 91:8 - Only Psalms 94:15 - But Psalms 107:42 - righteous Proverbs 11:10 - when Ecclesiastes 5:8 - thou seest Isaiah 14:16 - shall narrowly Isaiah 26:9 - for Isaiah 49:26 - and all Isaiah 66:24 - and look Jeremiah 51:48 - the heaven Ezekiel 25:14 - and they shall know Ezekiel 30:8 - shall know Ezekiel 36:35 - they shall Malachi 1:5 - The Lord Malachi 3:18 - discern Matthew 5:12 - for great Romans 3:5 - Is God Romans 11:22 - therefore Hebrews 11:6 - a rewarder Revelation 6:10 - dost
Gill's Notes on the Bible
So that a man shall say,.... Any man, and every man, especially, that is observing, wise, and knowing; he shall conclude, from such a dispensation of things, from God's dealing with the wicked after this manner:
verily, [there is] a reward for the righteous; or "fruit" k for them: they have the fruits of divine love, the blessings of an everlasting covenant; and the fruit of Christ, the tree of life, which is sweet unto their taste, as are the benefits of his death, his word and ordinances; and the fruits of the Spirit, his several graces wrought in their souls; and the fruits of righteousness, the effect of which is peace; and is a reward they receive in, though not for keeping the commands of God; and they gather fruit unto eternal life, which is the recompence of reward, the reward of the inheritance, the great reward in heaven, which remains for them; and which they shall have, not for their own righteousness's sake, but for the sake of Christ's righteousness; from which they are denominated righteous persons, and which gives them a right and title to it: so that this is a reward, not of debt as due to them, and to be claimed by them on account of any thing they have done; but of grace, streaming through the blood and righteousness of Christ;
verily, he is a God that judgeth in the earth; that there is a God is known by the judgments that he executeth; and that he judgeth in the earth, and is the Judge of all the earth, who will do right, may be concluded from the vengeance inflicted on wicked men; and he will one day judge the world in righteousness, by him whom he has ordained to be Judge of quick and dead. The words in the Hebrew text are in the plural number, אלהים שפטים, "gods that judge": which Kimchi and Ben Melech say is on account of honour; or as they, with Aben Ezra, interpret it, of the angels: but these are not judges in the earth; rather it is expressive of a trinity of Persons in the Godhead, Father, Son, and Spirit. The Father is the Judge of all, though he does not execute judgment; but has committed it to the Son, who is Judge of quick and dead; and the Spirit judges, reproves, and convinces the world of sin, righteousness, and judgment.
k פרי "fructus", V. L. Pagninus, Montanus, &c.
Barnes' Notes on the Bible
So that a man shall say - That is, every man shall say, or people everywhere shall see this. This expresses the result of a close observation of the divine dealings among people. The conclusion from those dealings is,
(a) that there is, on the whole, a reward for the righteous on earth, or that righteousness tends to secure the favor of God and to promote human happiness; and
(b) that there is a God - a just Being presiding over human affairs.
A reward for the righteous - Margin, as in Hebrew, “fruit for the righteous.” That is, righteousness will produce its appropriate “fruits,” as trees that are cultivated will reward the cultivator. The idea is, that there is a course of things on earth, even with all there is that is mixed and mysterious, which is favorable to virtue; which shows that there is an “advantage” in being righteous; which demonstrates that there is a moral government; which makes it certain that God is the friend of virtue and the enemy of vice; that he is the friend of holiness and an enemy of sin. Compare the notes at 1 Timothy 4:8.
Verily he is a God that judgeth in the earth - Or, Truly there is a God that judges in the earth. In other words, the course of things demonstrates that the affairs of the world are not left to chance, to fate, or to mere physical laws. There are results of human conduct which show that there is a “Mind” that presides over all; that there is One who has a purpose and plan of his own; that there is One who “administers” government, rewarding the good, and punishing the wicked. The argument is, that there is a course of things which cannot be explained on the supposition that the affairs of earth are left to chance; that they are controlled by fate; that they are regulated by mere physical laws; that they take care of themselves. There is a clear proof of divine interposition in those affairs, and a clear proof that, on the whole, and in the final result, that interposition is favorable to righteousness and opposed to sin. No man, in other words, can take the “facts” which occur on the earth, and explain them satisfactorily, except on the supposition that there is a God. All other explanations fail; and numerous as it must be admitted are the difficulties that meet us even on this supposition, yet all other suppositions utterly fail in giving any intelligible account of what occurs in our world. See this argument stated in a manner which cannot be confuted, in Bishop Butler’s Analogy, part i. chap. iii.
Clarke's Notes on the Bible
Verse Psalms 58:11. So that a man shall say — That is, people, seeing these just judgments of God, shall say, There is a reward (פרי peri, fruit) to the righteous man. He has not sown his seed in vain; he has not planted and watered in vain: he has the fruit of his labours, he eats the fruit of his doings. But wo to the wicked, it is ill with him; for the reward of his hands has been given him.
He is a God that judgeth in the earth — There is a God who does not entirely defer judgment till the judgment-day; but executes judgment now, even in this earth; and thus continues to give such a proof of his hatred to sin and love to his followers that every considerate mind is convinced of it. And hence arise the indisputable maxims: "There is, even here, a reward for the righteous;" "There is a God who, even now, judgeth in the earth."
I have seen Indian priests who professed to charm, not only serpents, but the most ferocious wild beasts; even the enraged elephant, and the royal tiger! Two priests of Budhoo, educated under my own care, repeated the Sanscrit incantations to me, and solemnly asserted that they had seen the power of them repeatedly and successfully put to the test. I have mislaid these incantations, else I should insert them as a curiosity; for to charms of the same nature the psalmist most undoubtedly alludes.
The term חובר chober, which we translate charmer, comes from חבד to join, or put together; i.e., certain unintelligible words or sentences, which formed the spell.
I once met with a man who professed to remove diseases by pronouncing an unintelligible jingling jargon of words oddly tacked together. I met with him one morning proceeding to the cure of a horse affected with the farcin. With a very grave countenance he stood before the diseased animal, and, taking off his hat, devoutly muttered the following words; which, as a matter of peculiar favour, he afterwards taught me, well knowing that I could never use them successfully, because not taught me by a woman; "for," said he, "to use them with success, a man must be taught them by a woman, and a woman by a man." What the genuine orthography may be I cannot pretend to say, as I am entirely ignorant of the language, if the words belong to any language: but the following words exactly express his sounds: -
Murry fin a liff cree
Murry fin a liss cree
Ard fin deriv dhoo
Murry fin firey fu
Murry fin elph yew.
When he had repeated these words nine times, he put on his hat and walked off, but he was to return the next morning, and so on for nine mornings successively, always before he had broken his fast. The mother of the above person, a very old woman, and by many reputed a witch, professed to do miracles by pronouncing, or rather muttering, certain words or sounds, and by measuring with a cord the diseased parts of the sick person. I saw her practice twice:
1st, on a person afflicted with a violent headache, or rather the effects of a coup de soleil; and,
2ndly, on one who had got a dangerous mote or splinter in his eye.
In the first case she began to measure the head, round the temples, marking the length; then from the vertex, under the chin, and so up to the vertex again, marking that length. Then, by observing the dimensions, passed judgment on the want of proportion in the two admeasurements, and said the brain was compressed by the sinking down of the skull. She then began her incantations, muttering under her breath a supplication to certain divine and angelic beings, to come and lift up the bones, that they might no longer compress the brain. She then repeated her admeasurements, and showed how much was gained towards a restoration of the proportions from the spell already muttered. The spell was again muttered, the measurements repeated, and at each time a comparison of the first measurement was made with the succeeding, till at last she said she had the due proportions; that the disease, or rather the cause of it, was removed; and that the operations were no longer necessary.
In the case of the diseased eye, her manner was different. She took a cup of clean pure water, and washed her mouth well. Having done so, she filled her mouth with the same water, and walked to and fro in the apartment (the patient sitting in the midst of the floor) muttering her spell, of which nothing could be heard but a grumbling noise. She then emptied her mouth into a clean white bason, and showed the motes which had been conveyed out of the patient's eye into the water in her mouth, while engaged in muttering the incantation! She proffered to teach me her wonder-working words; but the sounds were so very uncouth, if not barbarous, that I know no combination of letters by which I could convey the pronunciation.
Ridiculous as all this may appear, it shows that this incantation work is conducted in the present day, both in Asia and Europe, where it is professed, in precisely the same manner in which it was conducted formerly, by pronouncing, or rather muttering certain words or sounds, to which they attach supernatural power and efficiency. And from this came the term spell: Anglo-Saxon [A.S.], a word, a charm, composed of such supposed powerful words; and [A.S.] wyrkan spell signified among our ancestors to use enchantments.
ANALYSIS OF THE FIFTY-EIGHTH PSALM
David deprecates the danger that hung over his head from Saul and his council.
The Psalm is divided into three parts: -
I. A sharp invective, or reprehension of his enemies, Psalms 58:1.
II. An imprecation, or denunciation of God's judgment on them, Psalms 58:6-9.
III. The benefits that from thence redound to the righteous, Psalms 58:10-11.
I. 1. David begins with an apostrophe, and figures it with an erotesis, which makes his reproof the sharper. 1. "O congregation;" O ye counsel of Saul. 2. "Do you indeed speak righteously?" 3. "Do ye judge uprightly, O ye sons of men?" By which he intimates that indeed they do neither.
2. Which in the next verse he affirms in plain terms, and brings home to their charge: "Yea in heart you work wickedness; you weigh the violence of your hands in the earth;" heart and hand are bent to do evil, which the words, well considered, do exaggerate. 1. They were iniquities, a plurality of them. 2. It was their work. 3. Their hearty work. 4. Their handy work. 5. Weighed out by their scale of justice. 6. Which, indeed, under the colour of justice, was but violence. 7. And it was in this earth - in Israel, where no such thing was to be done.
3. This, their wickedness, he amplifies, both from their origin and progress: -
1. The root of it was very old; brought into the world with them: 1. "The wicked are estranged from the womb:" from God and all goodness. 2. "They go astray:" from their cradle they take the wrong way. 3. "As soon as they be born, speaking lies:" from their birth inclined to falsehood.
2. And in this their falsehood they are malicious and obstinate. 1. Malicious. The poison of their tongue is like the poison of a serpent, innate, deadly. 2. Obstinate. For they will not be reclaimed by any counsel or admonition: They are like the deaf adder that stoppeth her ear, which refuseth to hear the voice of the charmer, "charm he never so wisely."
II. Their wickedness, malice, and obstinacy, being so great, he now prays against and devotes them to God's judgment. He prays, in general, for their ruin, esteeming them no better than lions. Saul, the old lion; and his council, lions' whelps.
1. To God he turns his speech; and prays against their means to hurt, whether near or afar off.
2. And thence, against their persons: "O God, break their teeth in their mouth; break out the great teeth of the lions." O Lord, remove their strength; their nearest instruments to hurt, to destroy: "O God, when they purpose to harm us, let it be in vain; when he bends his bow to shoot his arrows, let them be as cut in pieces."
Thus let it fall to their arms: but as for their persons: -
1. "Let them melt away as waters." Great brooks, that run with great force from the mountains, and overrun for a little while the valleys; but run quickly into the channels, and thence to the sea, and are swallowed up.
2. Let them be as a snail that melts in her passage, and leaves a slimy track behind, which yet quickly passeth away. So let them be like a snail, which, when its shell is taken off, grows cold and dies.
3. Let them be "like the untimely fruit of a woman, that they may not see the sun."
4. "Before your pots can feel the thorns" - ere they do mischief, "He shall take them away as with a whirlwind, both living and in his wrath."
III. The benefits which, from his judgment upon the wicked, shall flow to the righteous.
1. Joyfulness: "The righteous shall rejoice when he seeth the vengeance."
2. Amendment. Being warned thus, "He shall wash his footsteps in their blood." Their slaughter shall be great; and he shall be near it, yet unhurt.
3. Confirmation of their faith, and giving glory to God: "So that a man shall say, Verily, there is a reward for the righteous: doubtless; there is a God that judgeth in the earth."
