so that men shall say, “Most certainly there is a reward for the righteous. Most certainly there is a God who judges the earth.”
Parallel Translations
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so that men shall say, “Most certainly there is a reward for the righteous. Most certainly there is a God who judges the earth.”
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So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.
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(58-12) And men shall say: 'Verily there is a reward for the righteous; verily there is a God that judgeth in the earth.'
Cross-references (17)
Passages linked to Psalms 58:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 67:4 Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth.
- Isaiah 3:10 Tell the righteous “Good!” For they shall eat the fruit of their deeds.
- Psalms 64:9 All mankind shall be afraid. They shall declare the work of God, and shall wisely ponder what he has done.
- Psalms 33:18 Behold, Yahweh’s eye is on those who fear him, on those who hope in his loving kindness,
- Malachi 2:17 You have wearied Yahweh with your words. Yet you say, ‘How have we wearied him?’ In that you say, ‘Everyone who does evil is good in Yahweh’s sight, and he delights in them;’ or ‘Where is the God of justice?’
- Malachi 3:14 You have said, ‘It is vain to serve God;’ and ‘What profit is it that we have followed his instructions, and that we have walked mournfully before Yahweh of Armies?
- Romans 2:5 But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God;
- Psalms 98:9 Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
- Romans 6:21-22 What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life.
- Psalms 73:13-15 Surely I have cleansed my heart in vain, and washed my hands in innocence, For all day long I have been plagued, and punished every morning. If I had said, “I will speak thus”; behold, I would have betrayed the generation of your children.
- 2 Peter 3:4-10 and saying, “Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.” For this they willfully forget that there were heavens from of old, and an earth formed out of water and amid water by the word of God, by which means the world that existed then, being overflowed with water, perished. But the heavens that exist now and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. But don’t forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slow concerning his promise, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up.
- Psalms 9:8 He will judge the world in righteousness. He will administer judgment to the peoples in uprightness.
- Psalms 18:20 Yahweh has rewarded me according to my righteousness. According to the cleanness of my hands, he has recompensed me.
- Psalms 92:15 to show that Yahweh is upright. He is my rock, and there is no unrighteousness in him.
- Psalms 94:2 Rise up, you judge of the earth. Pay back the proud what they deserve.
- Psalms 96:13 before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.
- Psalms 9:16 Yahweh has made himself known. He has executed judgment. The wicked is snared by the work of his own hands.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Calvin 1540 · Public Domain 11. So that a man shall say, Verily there…
11. So that a man shall say, Verily there is a reward. We have additional evidence from what is here said of the cause or source of it, that the joy attributed to the saints has no admixture of bad feeling. It is noticeable from the way in which this verse runs, that David would now seem to ascribe to all, without exception, the sentiment which before he imputed exclusively to the righteous. But the acknowledgement immediately subjoined is one which could only come from the saints who have an eye to observe the divine dispensations; and I am, therefore, of opinion that they are specially alluded to in the expression, And a man shall say, etc At the same time, this mode of speech may imply that many, whose minds had been staggered, would be established in the faith. The righteous only are intended, but the indefinite form of speaking is adopted to denote their numbers. It is well known how many there are whose faith is apt to be shaken by apparent inequalities and perplexities in the divine administration, but who rally courage, and undergo a complete change of views, when the arm of God is bared in the manifestation of his judgments. At such a time the acknowledgement expressed in this verse is widely and extensively adopted, as Isaiah declares,
“When thy judgments are in the earth, the inhabitants of the world will learn righteousness,” (Isaiah 26:9.)
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The Hebrew particle אך, ach, which we have translated verily, occasionally denotes simple affirmation, but is generally intensitive, and here implies the contrast between that unbelief which we are tempted to feel when God has suspended the exercise of his judgments, and the confidence with which we are inspired when he executes them. Thus the particles which are repeated in the verse imply that men would put away that hesitancy which is apt to steal upon their minds when God forbears the infliction of the punishment of sin, and, as it were, correct themselves for the error into which they had been seduced. Nothing tends more to promote godliness than an intimate and assured persuasion that the righteous shall never lose their reward. Hence the language of Isaiah, “Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings,” (Isaiah 3:10.) When righteousness is not rewarded, we are disposed to cherish unbelieving fears, and to imagine that God has retired from the government of the world, and is indifferent to its concerns. I shall have an opportunity of treating this point more at large upon the seventy-third psalm.
There is subjoined the reason why the righteous cannot fail to reap the reward of their piety, because God is the judge of the world; it being impossible, on the supposition of the world being ruled by the providence of God, that he should not, sooner or later, distinguish between the good and the evil. He is said more particularly to judge in the earth, because men have sometimes profanely alleged that the government of God is confined to heaven, and the affairs of this world abandoned to blind chance.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Seeing God governeth all by his providence, he must…
Seeing God governeth all by his providence, he must needs put difference between the godly and the wicked.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 58:11 So that a man shall say, Verily…
Psa 58:11 So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.
Ver. 11. So that a man shall say, Verily there is a reward] Not the religious only, but the rational, Passim et palam haec duo profitebuntur, shall everywhere, and all abroad, say, as here,
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There is a reward] See my Righteous Man’s Recompense.
Verily he is a God that judgeth in the earth] Sitteth not idle in heaven, letting things run here at sixes and sevens, as fate or blind fortune will. Curiosus est, plenusque negotii Deus, saith Cicero.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And these administrations of God’s providence shall be so…
And these administrations of God’s providence shall be so evident and convincing, that not only good men shall be sensible thereof, but any man that sees them, yea, even such as were apt to dispute or doubt of God’s providence, shall upon this eminent occasion break forth into such exclamations as this: Now I see that religion is not a vain and unprofitable thing, and that there is a God who doth now observe and govern, and, when he sees fit, judgeth the inhabitants of the earth, and will hereafter judge the whole world in righteousness, and recompense every man according to his works.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain So that a man shall say,.... Any man, and…
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;
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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, , "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) "fructus", V. L. Pagninus, Montanus, &c.
Next: Psalms Chapter 59
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 11. So that a man shall say] That…
Verse 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."
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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, Ps 58:1.
II. An imprecation, or denunciation of God's judgment on them, Ps 58:6-9.
III. The benefits that from thence redound to the righteous, Ps 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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 58:11. So that a man shall say, &c.…
Psa 58:11. So that a man shall say, &c. — These administrations of Divine Providence shall be so evident and convincing, that not only good men shall be sensible thereof, but any man that sees them; yea, even such as were apt to doubt of God’s providence shall, upon this eminent occasion, be ready to exclaim, Now I see that religion is not a vain and unprofitable thing, and that there is a God who at present observes and governs, and, when he sees fit judges the inhabitants of the earth; and will hereafter judge the whole world in righteousness, and recompense every man according to his works.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain So that a man shall say - That is,…
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
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(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 1Ti 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. So that a man shall say] Rather, So…
11. So that a man shall say] Rather, So that men shall say: the mass of men, who are neither ‘righteous’ nor ‘wicked,’ but as it were spectators of the conflict between the righteous and the wicked.
Verily] This particle expresses the recognition of a truth which has been obscured or questioned: ‘after all,’ ‘surely.’ Cp. Psa_73:1.
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a reward] Lit. fruit. Cf. Isa_3:10. Their patient continuance in well-doing bears its harvest in due time (Gal_6:9).
verily he is a God] Better, Verily there is a God (R.V.). Contrary however to the general usage when God is spoken of, the predicate is in the plural: and perhaps Elôhîm is meant to be taken somewhat more vaguely, in parallelism and contrast to the judges of Psa_58:1-2—the contrast holds whether çlîm, ‘gods,’ is read in Psa_58:1 or not—as Divine Powers. But the reading is not above suspicion. The LXX and Syr. have that judgeth them, i.e. does the righteous justice (Psa_43:1), the final m being read as the pronominal suffix, not as the sign of the plural[27].
[27] They must have found שׁפטם written defectively and read shôph’tâm not shôph’tîm.
For like confidence in the final manifestation of God’s judgement see Psa_7:11 ff.; Psa_9:7 ff., Psa_9:19; Psa_11:4 ff.; and cp. Luk_18:7 ff.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain So that a man shall say, Verily there is…
So that a man shall say, Verily there is a reward for the righteous. God"s righteous judgment being seen in the punishment of the wicked, men will no longer doubt of the ultimate reward of the godly. God must, by his very nature, be more inclined to reward goodness than to punish wickedness. Verily he is a God that judgeth in the earth; rather, verily there is a God, etc. (see Revised Version). Elohim is joined with a plural here, because the speakers are men generally, not only Israelites.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 11. So that a man shall say. Every…
Ver. 11. So that a man shall say. Every man however ignorant shall be compelled to say,
Verily, in very deed, assuredly,
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there is a reward for the righteous. If nothing else be true this is. The godly are not after all forsaken and given over to their enemies; the wicked are not to have the best of it, truth and goodness are recompensed in the long run.
Verily he is a God that judgeth in the earth. All men shall be forced by the sight of the final judgment to see that there is a God, and that he is the righteous ruler of the universe. Two things will come out clearly after all--there is a God and there is a reward for the righteous. Time will remove doubts, solve difficulties, and reveal secrets; meanwhile faith's foreseeing eye discerns the truth even now, and is glad thereat.
Ver. 11. So that a man shall say, Verily, etc. This shall be said not by a man, nor by any particular man, but by men in general, by man as opposed to God. The particle translated, verily really means only, and denotes that this and nothing else is true. J. A. Alexander.
Ver. 11. So that, etc. There is something worth noting from the connexion of this verse with the context, and is implied in the first word, so that, which joins this verse with the former parts of this Psalm, and shows this to be an illation from them. What? did God so suddenly, "as with a whirlwind, "overthrow those wicked judges who lorded it over his people? did he make those "lions" melt like snails? did he confirm the joints of his people, which were little before, trembling and smiting on against another, as if they had been so many forlorn wretches exposed and cast forth, and no eye to pity them; as if they had been floating with Moses upon the sea in a basket of bulrushes, without any pilot to guide them, and even ready to cry out with the disciple, "Master, carest not that we perish?" Did he then command a calm, and bring them to the haven where they would be? did he turn their howling like dragons and chattering like cranes, under the whips and saws of tyrannical taskmasters, into a song of joy and triumph? did he dismantle himself of that cloud wherein for a time he had so enveloped himself, that he seemed not to behold the pressures of his people? did he, I say, then step in to his people's rescue, by breaking their yokes as in the day of Midian, and kissing them with kisses of his mouth? So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. Observe: Though the passages of God's providence may seem so rugged and uncouth, as if they were destructive to his church, and likely to put out the eye of his own glory; yet our God will so dispose of them in the close, that they shall have an advantageous tendency, to the setting forth of his honour and our good. John Hinckley, 1657.
Ver. 11. Some of the judgments of God are a shallow, or a ford, over which a lamb may wade; every child may read the meaning of them; and a man --any ordinary man--may say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. Joseph Caryl.
Ver. 11. This judging here does not refer to the judgment to come, at the last day, when there shall be a general convention of quick and dead before the Lord's dreadful tribunal; though so, it is most true affore tempus, that there will be a time when God will ride his circuit here in a solemn manner, so that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth; but that is not the scope of this place. It is in the present tense, o krinwn, that now judgeth, or is now judging the earth and the inhabitants thereof; and therefore it must be understood of a judgment on this side, the judgment of the great day; and so God judges the earth, or in the earth, three manner of ways. First, by a providential ordering and wise disposal of all the affairs of all creatures. Secondly, in relieving the oppressed, and pleading the cause of the innocent. Thirdly, in overthrowing and plaguing the wicked doers. John Hinckley.
Ver. 11. Remarkable cases of divine judgments and their results.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 58:11 Vindication is the reward of those who live…
58:11 Vindication is the reward of those who live for God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.