The Bible

 

Psalms 58

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1 Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?

2 Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.

3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

4 Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear;

5 Which will not hearken to the voice of charmers, charming never so wisely.

6 Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.

7 Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces.

8 As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.

9 Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath.

10 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

11 So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.

   

Commentary

 

Exploring the Meaning of Psalms 58

By New Christian Bible Study Staff, Julian Duckworth

Psalm 58 is quite a sombre psalm, with a considerable number of accusations running throughout most of it. It's about the hypocrisy of those who seem to speak righteously but, in their hearts, they work wickedness. It's only when we get to verse 10 of 11 that the mood changes slightly to the rejoicing of those who are righteous over the vengeance carried out on the wicked, leading to a sense of assured reward for the righteous. It is not a happy psalm at all.

One reason for this is that this psalm is one in a group of five (Psalms 56-60 and Psalm 16) which are headed as being a Michtam of David. All of them are confessional, and unburdening of sinfulness, and it is thought that they are psalms of atonement or the need for reconciliation through admissions of wrong.

This helps us understand the mood of the psalm and the spiritual meaning of the words and images used in it. It is about our need to practise repentance, to see our human nature and our proprium (selfness) and the evils they will design. Having seen them we are to turn from them emphatically and shun them as sins against God. (See New Jerusalem 163) and (Doctrine of Life 21 22). The psalm then is being addressed to ourselves.

This helps to explain the last two verses about the rejoicing of the righteous when vengeance is brought about and that there is a reward for being righteous. The language here is strong; it talks about the righteous man washing his feet in the blood of the wicked. But spiritually it is talking about the assurance of our will to serve the Lord in finding strength, knowing that the Lord is then in control of our proprium’s violence and subtle manoeuverings. (Arcana Caelestia 210)

Verse 2 says that the wicked ‘weigh out the violence of their hands’. Spiritually, weighing out is to act calculatedly and in proportion to the amount of harm that is desired. (Arcana Caelestia 7984.3)

The following verses (3 to 5) point out that our human state is geared towards evil from our birth and our first state (before regeneration) is not aligned towards good, heaven or the Lord. This initial state is certainly not damning, because it is not a chosen state but rather an inherited one in which we are unaware of higher motives. (Heaven and Hell 296 and Arcana Caelestia 8552)

The charmers spoken of here in verse 5 are not the typical evil devious charmers; they stand for those who wish to introduce the person to the way of the Lord and the life of truth and its joys. (See Apocalypse Revealed 462).

The deaf cobra represents the will within our unregenerate mind to resist hearing about this new life.

The intensity continues with breaking their teeth and their fangs, shooting broken arrows, being as snails which melt as they go, and finally like the still born child of a woman which will not see the sun. These extreme images convey the fervent wish in us that any evil states that exist within our hearts be utterly destroyed and made powerless and dead. (Heaven and Hell 506)

The psalm closes by first saying that the Lord will take away our evils from us if we seek them to be taken. Then the final outcome is described in graphic language which needs to be understood spiritually, that ‘the righteous shall wash their feet in the blood of the wicked’. Spiritually this means that those who serve the Lord will be purified from all evils by the Lord’s redemption, and this is the reward mentioned in the last verse. (Arcana Caelestia 8214 end)

From Swedenborg's Works

 

Apocalypse Revealed #462

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462. Since no one today knows what is meant by enchantments, we will briefly say what they are.

Enchantments are listed just above in place of the eighth commandment of the Decalogue, "You shall not bear false witness," for mentioned there are three other prohibited evils, namely, murders, sexual immorality, and thefts.

To bear false witness means, in the natural sense, to act as a false witness, to lie and defame; and in the spiritual sense it means to convince and persuade that falsity is true and that evil is good. It is apparent from this that to practice enchantment means, symbolically, to persuade someone of falsity and thus to destroy the truth.

[2] The practice of enchantments existed among ancient peoples, and they were accomplished in three ways:

First, they would keep someone else's hearing and thus his mind continually focused on their words and declarations, without letup on any part of them, while at the same time inspiring and instilling their thought then through their breathing, coupled with the affection in the tone of their discourse, with the result that the hearer could not form any thought of his own. Thus would speakers of falsehood forcibly infuse their falsities.

Second, they would infuse a persuasion, which they would do by keeping the mind from anything contrary, and by keeping it intent only on the idea in what they were saying. Thus the spiritual atmosphere of one person's mind dispelled the spiritual atmosphere of another person's mind and suffocated it. This was the spiritual witchcraft that magicians once employed, and they called it overcoming and binding the intellect. This kind of enchantment was an enchantment of the spirit or thought only, whereas the first kind was a enchantment of the mouth or speech as well.

[3] Third, a hearer would keep his mind so firmly in his own opinion that he would almost close his ears to hearing anything of what someone else was saying. He would accomplish this by holding his breath, and sometimes by a tacit muttering, and thus by a continual denial of his adversary's opinion. This kind of enchantment was practiced by people listening to others, while the first two kinds were practiced by people speaking to others.

These three kinds of enchantment were practiced among ancient peoples, and are still practiced among spirits in hell. In the case of people in the world, however, only the third kind remains, and this among people who have affirmed in themselves falsities of religion out of a conceit in their own intelligence. For when these people hear contrary views, they do not admit them any further into their thought than to superficial contact, and then they emit from the inner recess of their mind a kind of fire which consumes those views, of which the other person knows nothing beyond the indications of the facial expression and tone of voice in reply, if the enchanter does not contain that fire, that is, the anger of his conceit, by hiding it.

This kind of enchantment today causes truths not to be accepted, and in many cases, not to be understood.

[4] Many magical arts were practiced in ancient times, and that these included enchantments is apparent in the book of Deuteronomy:

When you come into the land..., you shall not learn to imitate the abominations of those nations. There shall not be found in you anyone who causes his son or his daughter to pass through fire, or one who practices witchcraft, or a diviner or fortune teller, or a user of potions, or one who uses enchantments, or one who inquires of an oracle, or a reader of signs, or one who seeks the dead. For (all of these things) are an abomination to Jehovah. (Deuteronomy 18:9-12)

A persuasion to falsity and thus the destruction of truth is symbolically meant by enchantments in the following passages:

Your wisdom and your knowledge have led you astray... Therefore evil shall come upon you... Stay now in your enchantments, and in the multitude of your sorceries... (Isaiah 47:10-12)

...by (Babylon's) enchantment all the nations were deceived. (Revelation 18:23)

Outside are dogs and enchanters and the sexually immoral and murderers... (Revelation 22:15)

(Joram said to Jehu,) "Is it peace...?" He answered, ."..as long as the harlotries of your mother Jezebel and her enchantments are many?" (2 Kings 9:22)

Harlotries symbolize falsifications (no. 134), and her enchantments symbolize destructions of truth by persuasions to falsity.

[5] Conversely, an enchantment may symbolize a rejection of falsity by truths, which was also accomplished by tacitly thinking and muttering against falsity out of a zeal for the truth, as is apparent from the following:

...Jehovah... will take away from Jerusalem... the mighty man, the man of war..., the counselor, the practiced mutterer, and the expert in enchantment. (Isaiah 3:1-3)

Their poison is like the poison of a... deaf cobra; it stops its ear, so as not to hear the voice of mutterers, of the skillful user of enchantments. (Psalms 58:4-5)

...behold, I am sending basilisk 1 serpents among you, against which there is no enchantment... (Jeremiah 8:17)

...in distress they sought you, they cried out in their muttering... (Isaiah 26:16)

Footnotes:

1. A legendary serpent or dragon, whose breath and glance were said to be lethal. Formerly identified in English translations of the Latin Vulgate with the cockatrice, and retained as such in the King James Bible.

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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.