Psalms 59:7 · Bible study
Psalms 59:7 Commentary: The Wicked's Sneer
Hebrew · 11 what the commentators say
Meaning in one sentence
Exegetical analysis of Psalm 59:7: the wicked's arrogant question revealing disbelief in God's awareness and judgment. Hebrew poetry and pastoral application.
Research Summary
- Meaning: The wicked pour out abusive, threatening words as if swords, believing that no one, including God, will hold them accountable.
- Key words: 'Belch out' (gush forth copiously, like a fountain); 'swords' (deadly, wounding speech); 'who hears?' (arrogant denial of divine awareness).
- Main debate: Whether 'who hears?' is the enemies' sneer (majority view) or David's complaint. The supplied words 'say they' point to the former, but the ambiguity opens space for both.
- Theological theme: Practical atheism, living as if God does not see, leads to unrestrained evil. God's awareness and justice are the answer.
- Best use: Pastoral care for those slandered; teaching on the power of words; evangelistic preaching on accountability before God.
Translation Comparison
BSB Berean Standard Bible 2020
See what they spew from their mouths— sharp words from their lips: “For who can hear us?”
WEB World English Bible 2000
Behold, they spew with their mouth. Swords are in their lips, “For”, they say, “who hears us?”
KJV King James Version 1769
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
ASV American Standard Version 1901
Behold, they belch out with their mouth; Swords are in their lips: For who, say they, doth hear?
YLT Young's Literal Translation 1898
Lo, they belch out with their mouths, Swords are in their lips, for `Who heareth?'
Darby Darby Bible 1890
Behold, they belch out with their mouth; swords are in their lips: for who [say they] doth hear?
Douay-Rheims Douay-Rheims Bible 1899
Save me with thy right hand, and hear me.
Translations in other languages (10 available)
He aquí proferirán con su boca; cuchillos están en sus labios, porque dicen: ¿ Quién oye?
Eis que vomitam com as bocas deles, seus lábios são como espadas; porque dizem : Quem ouve?
Ils reviennent chaque soir, ils hurlent comme des chiens,
Siehe, sie plaudern miteinander; Schwerter sind in ihren Lippen: “Wer sollte es hören?”
Tegen den avond keren zij weder, zij tieren als een hond, en zij gaan rondom de stad.
Ecco, vomitano ingiurie dalla lor bocca; hanno delle spade sulle labbra. Tanto, dicono essi, chi ci ode?
Nawracają się pod wieczór, a warczą jako psy, i biegają około miasta.
чтобы избавились возлюбленные Твои; спаси десницею Твоею и услышь меня.
他們口中 噴吐惡言，嘴裡 有刀；他們說： 有誰 聽見？
See, hate is dropping from their lips; curses are on their tongues: they say, Who gives attention to it?
Verse in Context
Scholars' Consensus
Commentators across traditions agree this verse captures the arrogant confidence of David's enemies. The Hebrew verb translated 'spew' or 'belch out' (Barnes notes it means 'to boil forth, to gush out, to flow') pictures words pouring out like a fountain, copious, uncontrolled malice. Clarke describes it as 'the lowest insult, the basest abuse.' The second image, 'swords are in their lips,' reinforces the lethal force of their speech; Gill compares it to Ps 55:21 where words are 'drawn swords.'
The central interpretive question is the sneering question at the end: 'For who hears us?' (or 'who doth hear?'). Barnes, Cambridge, and Gill agree this is the enemies' own boastful claim that no one, neither God nor human authority, will hold them accountable. Wesley adds that they assume God 'either doth not hear, or not regard what we say.' The words 'say they' are supplied by translators, but the sense is clear: the wicked do not believe God sees or cares. This practical atheism drives their unrestrained speech.
The verse thus exposes a heart that rejects divine oversight, yet David's response in v.8, 'But you, Yahweh, laugh at them', shows that God does hear, and will act.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Enemies' sneer (majority view): The context of the enemies' boasting (vv.6–7) and the parallel in Psalm 10:11; 94:7 support this reading.
- David's lament (minority view): The Hebrew text lacks 'say they' (supplied in translation), so 'who hears?' could be David's cry of abandonment.
- Ambiguous rhetorical question: Some argue the phrase straddles both: the enemies say it, and David echoes their claim as a complaint.
What is clear: The words spoken are malicious and threatening ('swords in their lips'), and the speakers presume that no one holds them accountable—a stance the psalm decisively counters with God's laughter in verse 8.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'belch out' | Commentators agree it describes an abundant, forceful outflow of words, like a fountain gushing. | Some (Barnes, Gill) emphasize the spontaneous, uncontrolled nature of the speech; others (Clarke) stress the abusive content. |
| Identity of the speakers | All see them as David's enemies during Saul's pursuit, 'workers of iniquity' and 'bloody men' (v.2). | The psalm title ties them to Saul's agents, but the language is general enough to apply to all wicked who deny God's oversight. |
| Who says 'who hears?' | Most commentators (Barnes, Cambridge, Gill, Geneva) treat it as the enemies' arrogant sneer against God. | Wesley and the KJV marginal reading allow for it being David's complaint that no one hears him. Barnes notes the possibility but prefers the enemy's voice. |
| Relationship to verse 8 | Verse 8 ('But you, Yahweh, laugh') is seen as God's direct rebuttal of the enemies' claim. | The scope of God's laughter: some (Calvin tradition) limit it to the specific enemies; others (Matthew Henry, Gill) extend it to all the nations who oppose God's people. |
Historical & Cultural Context
Psalm 59 carries a specific historical note in its title: 'when Saul sent, and they watched the house to kill him.' The event is 1 Samuel 19:11, 17, where Saul's men surround David's home in Gibeah at night. David's wife Michal helps him escape through a window. This context shapes the entire psalm.
The enemies described are Saul's agents, 'bloody men' (v.2) who act under royal orders. They are compared to dogs (v.6) that 'return at evening' and 'howl' as they prowl the city. In the ancient Near East, scavenging dogs were despised as unclean, filthy creatures. The imagery suggests both menace and contemptibility. These men do not act secretly; they 'belch out' their threats openly, confident in their authority and numbers.
Their question, 'Who hears us?' reflects a worldview shaped by power and impunity. They trust in human strength, the king's orders, their swords, the cover of night. The question echoes the wicked in Psalm 10:11 ('God has forgotten; he hides his face') and Psalm 94:7 ('The LORD does not see'). It is not an inquiry but a declaration: no one will stop us. David, however, sees beyond their bravado. He appeals to 'Yahweh God of Armies' (v.5), the God who sees and judges all nations. This verse, then, is not David's despair but the foil for his faith.
Understanding this context moves the reader from ancient Gibeah to every situation where the powerful believe they can speak and act without consequence. The verse is a mirror held up to human pride.
Textual Notes
The supplied commentators note no significant textual variants for Psalm 59:7. The Hebrew text is stable across manuscripts. The only translational issue is the insertion of 'say they' to clarify the speaker of 'who hears?', a necessary supply for English sense, not a textual variation.
Reception History
Psalm 59:7 has been read across Christian history as a vivid picture of the wicked's defiance. Early church writers such as Athanasius and Augustine cited this psalm among those that teach the believer to entrust vengeance to God rather than retaliate. The imagery of 'swords in their lips' became a standard metaphor for slander in medieval and Reformation-era commentaries. During the Reformation, Luther and Calvin both preached on this psalm as a comfort for those persecuted for righteousness, whether by false teachers or political opponents. In later Pietist and Methodist traditions, the verse was used to warn against careless speech and the sin of practical atheism. Hymnody rarely quotes this specific verse, but the theme of God hearing the oppressed is woven into many songs of lament and trust.
Preaching This Verse
Three-Point Outline
- The Weapon of Words: The wicked 'belch out' abuse and their lips are 'swords.' Words are not harmless; they wound, slander, and threaten. This verse calls us to recognize the real damage of malicious speech, both from others and from our own mouths.
- The Presumption of Impunity: The sneer 'Who hears us?' reveals the wicked's belief that God is absent or indifferent (cf. Ps 10:11). Practical atheism, living as if no one is watching, leads to unrestrained evil.
- God's Response in the Psalm: David does not leave the arrogant question unanswered. Verse 8 declares, 'But you, Yahweh, laugh at them.' God hears, God sees, and God will act. The preacher can show how faith responds to mockery: not with retaliation, but with trust in the One who laughs at the nations.
Five-Point Outline
- The scene: enemies surround David at night, howling like dogs (v.6).
- The speech: their words gush out like a fountain of poison (‘belch out’).
- The weapon: their lips are sharp swords, intended to kill reputation and life.
- The denial: they say, ‘Who hears?’, dismissing both human and divine accountability.
- The hope: David will not be silenced; he turns to God as his ‘high tower’ (v.9).
Illustration Hooks
- Workplace gossip: A colleague spreads lies about a coworker, assuming no one will discover the truth or that it won't matter. The 'who hears' attitude is common in competitive environments.
- Social media cruelty: Anonymous or emboldened users spew hatred, believing no one will hold them accountable. The verse exposes the same bravado.
- Childhood bullying: A schoolyard bully threatens a victim, confident that adults won't find out or won't act. The question 'who hears' echoes in every secret cruelty.
Questions Your Congregation Is Asking
- Why does God allow people to say terrible things about me and get away with it?
- Does God really hear every word we speak, especially the angry and careless ones?
- How do I respond when slander or gossip targets me? Should I defend myself or trust God?
Leading a Discussion
This verse shows the raw confidence of those who think they can speak evil without consequence. David does not answer their sneer with a sneer of his own. Instead, he appeals to God. The small group can explore the power of words and the comfort of knowing God hears, even when others claim He does not.
Discussion Questions
- Read Psalm 59:6, 7. What do the images of 'dogs' and 'belching out' suggest about the enemies' character and behavior?
- The question 'Who hears us?' is a sneer. Why do the wicked believe no one hears? What does that reveal about their view of God? (Compare Psalms 10:11; 94:7.)
- David's words in verse 8 contrast with the enemies' words. How does David's view of God differ from theirs? What does it mean that 'Yahweh laughs'?
- Why do words matter so much in Scripture? What other passages connect speech to weapons (e.g., Psalm 57:4; 64:3; Proverbs 15:2)?
- Have you ever been hurt by someone's words that felt like 'swords'? How did you respond? Where is the line between trusting God and confronting the person?
- This verse warns against practical atheism, living as if God does not see. Are there areas of your own life where you speak or act as if no one is watching? How can the gospel free us from that lie?
- David's first move is prayer (vv.1, 2). How can we make prayer our first response when attacked by words, rather than retaliation or despair?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 22:12 | “Isn’t God in the heights of heaven? See the height of the stars, how high they are! |
| Job 22:13 | You say, ‘What does God know? Can he judge through the thick darkness? |
| Psalms 10:11 | He says in his heart, “God has forgotten. He hides his face. He will never see it.” |
| Psalms 10:13 | Why does the wicked person condemn God, and say in his heart, “God won’t call me into account”? |
| Psalms 55:21 | His mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords. |
| Psalms 57:4 | My soul is among lions. I lie among those who are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. |
| Psalms 64:3 | who sharpen their tongue like a sword, and aim their arrows, deadly words, |
| Psalms 64:5 | They encourage themselves in evil plans. They talk about laying snares secretly. They say, “Who will see them?” |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to the word "belch" as a deliberate image of crude, unrestrained speech. He reads the verse as describing not just any insult but the lowest and most abusive language imaginable, saturated with sarcasm, ridicule, slander, and lies.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the imagery of the enemies' words gushing forth like a fountain — a constant, overflowing stream of insults and threats. Their speech is as deadly as swords. He interprets their question, "who hears?" as arrogant disregard: they believe no one, human or divine, will hold them accountable.
Calvin's Commentaries Reformed 1564
Calvin stresses that David, trapped in his house by Saul's assassins, owed his escape to God's miraculous preservation, not merely to Michal's clever trick. The human instrument may have deceived the guards, but David's true safety came from divine goodness alone.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the question, "Who doth hear?" is not the psalmist's complaint of abandonment but the enemies' scornful sneer. They do not believe God cares for His servant. Even when their threats and insults pour out, the psalmist can still trust in God.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that the wicked boast openly with words as sharp as swords, attacking others without fear. They reveal their arrogance by assuming no one, not even God, hears their speeches.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the enemies' speech as violently abundant, bubbling out wickedness like a fountain. Their lips are like swords, threatening cruel harm. The question "who hears?" is either brash defiance—they say what they please, fearing no one—or David's complaint that no human judge punishes their slander.
Jamieson-Fausset-Brown Commentary Protestant 1871
for who, say they —For the full expression with the supplied words, compare Ps 64:5 .
Lange's Commentary Reformed 1857
Lange reads this psalm as an evening song from David’s dangerous days at Gibeah, not after his escape. He stresses that the enemies, described as prowling dogs, are not foreign invaders but personal opponents who represent all enemies of God’s kingdom, both domestic and foreign. David’s prayer for judgment therefore carries a universal scope.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that David wrote this prayer when Saul's guards surrounded his house to kill him, yet he was not thrown into panic. Even in that terrifying moment, David kept his communion with God steady and remained fit for prayer and praise, a pattern of composure that marks a blessed life.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the enemies pour out sharp, bitter words abundantly, like a fountain. These words are as keen and mischievous as swords. They think David does not hear them, and that God either does not hear or disregards what they say.