Hear my voice, God, in my complaint. Preserve my life from fear of the enemy.
Parallel Translations
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Hear my voice, God, in my complaint. Preserve my life from fear of the enemy.
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Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
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(64-1) For the Leader. A Psalm of David. (64-2) Hear my voice, O God, in my complaint; preserve my life from the terror of the enemy.
Cross-references (13)
Passages linked to Psalms 64:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 34:4 I sought Yahweh, and he answered me, and delivered me from all my fears.
- Psalms 143:1-3 Hear my prayer, Yahweh. Listen to my petitions. In your faithfulness and righteousness, relieve me. Don’t enter into judgment with your servant, for in your sight no man living is righteous. For the enemy pursues my soul. He has struck my life down to the ground. He has made me live in dark places, as those who have been long dead.
- Psalms 130:1-2 Out of the depths I have cried to you, Yahweh. Lord, hear my voice. Let your ears be attentive to the voice of my petitions.
- Psalms 140:1 Deliver me, Yahweh, from the evil man. Preserve me from the violent man:
- Psalms 141:1 Yahweh, I have called on you. Come to me quickly! Listen to my voice when I call to you.
- Lamentations 3:55-56 I called on your name, Yahweh, out of the lowest dungeon. You heard my voice: “Don’t hide your ear from my sighing, and my cry.”
- Psalms 31:13-15 For I have heard the slander of many, terror on every side, while they conspire together against me, they plot to take away my life. But I trust in you, Yahweh. I said, “You are my God.” My times are in your hand. Deliver me from the hand of my enemies, and from those who persecute me.
- Psalms 55:1-2 Listen to my prayer, God. Don’t hide yourself from my supplication. Attend to me, and answer me. I am restless in my complaint, and moan
- Acts 27:24 saying, ‘Don’t be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.’
- Psalms 17:8-9 Keep me as the apple of your eye. Hide me under the shadow of your wings, from the wicked who oppress me, my deadly enemies, who surround me.
- Psalms 27:7 Hear, Yahweh, when I cry with my voice. Have mercy also on me, and answer me.
- Psalms 56:2-4 My enemies want to swallow me up all day long, for they are many who fight proudly against me. When I am afraid, I will put my trust in you. In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me?
- Acts 18:9-10 The Lord said to Paul in the night by a vision, “Don’t be afraid, but speak and don’t be silent; for I am with you, and no one will attack you to harm you, for I have many people in this city.”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 1. Hear my voice, O God! He begins by…
1. Hear my voice, O God! He begins by saying that he prayed earnestly, and with vehemence, stating, at the same time, what rendered this necessary. The voice is heard in prayer, proportionally to the earnestness and ardor which we feel. He condescends upon the circumstances of distress in which he was presently placed, and takes notice of the dangers to which his life was exposed from enemies, with other points fitted to excite the favorable consideration of God. His praying that God would protect his life, proves that it must have been in danger at this time. In the second verse, he intimates that his enemies were numerous; and that, without divine assistance, he would be unable to sustain their attacks. Some difficulty attaches to the words, from their being susceptible of two meanings. The Hebrew term סוד, sod, which signifies a secret, is understood by some to refer here to the secret plots of the wicked, and by others, to denote their meeting together for consultation. In translating it, I have employed a word which admits of either interpretation. The term רגשת, rigshath, used in the second part of the verse, may also be rendered in two ways, as meaning either an assembly of men, or noise and uproar. It comes from רגש, ragash, a root signifying to make a tumult. This would suggest that the word סוד, sod, in the former clause, might refer to the clandestine plots of the wicked, and רגשת, rigshath, in the latter, to their open violence; and that David prayed to be protected, on the one hand, from the malicious purposes of his enemies, and, on the other, from the forcible measures by which they proceeded to put them into execution. But the meaning first given, and which I have adopted, seems the most simple and natural, That he solicits the compassion of God, by complaining of the number that were banded against him. Still his language implies that he looked upon the protection of heaven as amply sufficient against the greatest combination of adversaries. I may add, that there is an implied plea for strengthening his cause in prayer, in what he says of the malice and wickedness of those who were opposed to him; for the more cruel and unjust the conduct of our enemies may be, we have proportionally the better ground to believe that God will interpose in our behalf.
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 In that he calleth to God with his voice,…
In that he calleth to God with his voice, it is a sign that his prayer was vehement, and that his life was in a danger.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 64:1 « To the chief Musician, A Psalm…
Psa 64:1 « To the chief Musician, A Psalm of David. » Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
A Psalm of David] Of like argument with the former. The Arabic prefaceth, when Taluth (i.e. Saul) persecuted him. By this and many the like psalms we may see that David did not complain for nothing; and his singular constancy under so many trials may well make us resolve as Jerome did when he had read the Life of holy Hilarion, he rolled up the book and said, Well, Hilarion (David) shall be the champion that I will imitate.
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Ver. 1. Hear my voice, O God, in my prayer] Or, in my meditation. To an effectual prayer must concur meditation, invocation, affection, and belief of audience, as here.
Preserve my life] Heb. lives; so usually called for the many faculties, operations, revolutions, commodities of life.
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 From fear, i.e. from danger; the act or passion…
From fear, i.e. from danger; the act or passion of fear being oft put for its object, danger, as Psa 14:5; 1Pe 3:14, and oft elsewhere.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain David, in these verses, puts in before God a…
David, in these verses, puts in before God a representation of his own danger and of his enemies' character, to enforce his petition that God would protect him and punish them.
I. He earnestly begs of God to preserve him (Psa 64:1, Psa 64:2): Hear my voice, O God! in my prayer; that is, grant me the thing I pray for, and this is it, Lord, preserve my life from fear of the enemy, that is, fro the enemy that I am in fear of. He makes request for his life, which is, in a particular manner, dear to him, because he knows it is designed to be very serviceable to God and his generation. When his life is struck at it cannot be thought he should altogether hold his peace, Est 7:2, Est 7:4. And, if he plead his fear of the enemy, it is no disparagement to his courage; his father Jacob, that prince with God, did so before him. Gen 32:11, Deliver me from the hand of Esau, for I fear him. Preserve my life from fear, not only from the thing itself which I fear, but from the disquieting fear of it; this is, in effect, the preservation of the life, for fear has torment, particularly the fear of death, by reason of which some are all their life-time subject to bondage. He prays, "Hide me from the secret counsel of the wicked, from the mischief which they secretly consult among themselves to do against me, and from the insurrection of the workers of iniquity, who join forces, as they join counsels, to do me a mischief." Observe, The secret counsel ends in an insurrection; treasonable practices begin in treasonable confederacies and conspiracies. "Hide me from them, that they may not find me, that they may not reach me. Let me be safe under thy protection."
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II. He complains of the great malice and wickedness of his enemies: "Lord, hide me from them, for they are the worst of men, not fit to be connived at; they are dangerous men, that will stick at nothing; so that I am undone if thou do not take my part."
1. They are very spiteful in their calumnies and reproaches, Psa 64:3, Psa 64:4. They are described as military men, with their sword and bow, archers that take aim exactly, secretly, and suddenly, and shoot at the harmless bird that apprehends not herself in any danger. But, (1.) Their tongues are their swords, flaming swords, two-edged swords, drawn swords, drawn in anger, with which they cut, and wound, and kill, the good name of their neighbours. The tongue is a little member, but, like the sword, it boasts great things, Jam 3:5. It is a dangerous weapon. (2.) Bitter words are their arrows - scurrilous reflections, opprobrious nicknames, false representations, slanders, and calumnies, the fiery darts of the wicked one, set on fire to hell. For these their malice bends their bows, to send out these arrows with so much the more force. (3.) The upright man is their mark; against him their spleen is, and they cannot speak peaceably either of him or to him. The better any man is the more he is envied by those that are themselves bad, and the more ill is said of him. (4.) They manage it with a great deal of art and subtlety. They shoot in secret, that those they shoot at may not discover them and avoid the danger, for in vain is the net spread in the sight of any bird. And suddenly do they shoot, without giving a man lawful warning or any opportunity to defend himself. Cursed be he that thus smites his neighbour secretly in his reputation, Deu 27:24. There is no guard against a pass made by a false tongue. (5.) Herein they fear not, that is, they are confident of their success, and doubt not but by these methods they shall gain the point which their malice aims at. Or, rather, they fear not the wrath of God, which they will be the portion of a false tongue. They are impudent and daring in the mischief they do to good people, as if they must never be called to an account for it.
2. They are very close and very resolute in their malicious projects, Psa 64:5. (1.) They strengthen and corroborate themselves and one another in this evil matter, and by joining together in it they make one another the more bitter and the more bold. Fortiter calumniari, aliquid adhaerebit - Lay on an abundance of reproach; part will be sure to stick. It is bad to do a wrong thing, but worse to encourage ourselves and one another in doing it; this is doing the devil's work for him. It is a sign that the heart is hardened to the highest degree when it is thus fully set to do evil and fears no colours. It is the office of conscience to discourage men in an evil matter, but, when that is baffled, the case is desperate. (2.) They consult with themselves and one another how to do the most mischief and most effectually: They commune of laying snares privily. All their communion is in sin and all their communication is how to sin securely. They hold councils of war for finding out the most effectual expedients to do mischief; every snare they lay was talked of before, and was laid with all the contrivance of their wicked wits combined. (3.) They please themselves with an atheistical conceit that God himself takes no notice of their wicked practices: They say, Who shall see them? A practical disbelief of God's omniscience is at the bottom of all the wickedness of the wicked.
3. They are very industrious in putting their projects in execution (Psa 64:6): "They search out iniquity; they take a great deal of pains to find out some iniquity or other to lay to my charge; they dig deep, and look far back, and put things to the utmost stretch, that they may have something to accuse me of;" or, "They are industrious to find out new arts of doing mischief to me; in this they accomplish a diligent search; they go through with it, and spare neither cost nor labour." Evil men dig up mischief. Half the pains that many take to damn their souls would serve to save them. They are masters of all the arts of mischief and destruction, for the inward thought of every one of them, and the heart, are keep, deep as hell, desperately wicked, who can know it? By the unaccountable wickedness of their wit and of their will, they show themselves to be, both in subtlety and malignity, the genuine offspring of the old serpent.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Hear my voice, O God, in my prayer,.... The…
Hear my voice, O God, in my prayer,.... The prayer of the psalmist was vocal and expressed in a mournful manner, with groans and cries, as the word (z) used signifies, and with great ardour and fervency; his condition, by reason of his enemies, being very distressing, and therefore he is very eager and earnest that he might be heard;
preserve my life from fear of the enemy; David had his enemies. Saul and his courtiers, and was afraid of them; Christ had his enemies the wicked Jews, who sought his life before the time, and therefore he walked no more in Judea till near the time; and whose human nature was sometimes possessed of the fears of death, though they were sinless ones: the church and people of God have their enemies; as the men of the world, who revile, reproach, and persecute them; Satan their adversary, who goes about seeking to devour them; and their own corruptions and lusts which war against their souls; and death, the last enemy, which is so to human nature, though by the grace of Christ friendly to the saints. And the people of God have their fears of these enemies; they are afraid of men, their revilings and persecutions, though they have no reason since God is on their side; and of Satan, whose fiery darts and buffetings are very distressing, though if resisted he will flee; and of their own corruptions, lest they should one day perish by them; or, at least, lest they should break out, to the wounding of their souls, and the dishonour of God: and some of them, through fear of death, are all their lifetime subject to bondage: which fears, though they are not the saints' excellencies, but their infirmities, yet are consistent with the grace of God; and under the power and influence of these fears they apprehend sometimes their life to be in danger; and therefore pray to the God of their life, who has given them it, and is the preserver of it, that he would preserve their natural life, as he does; as also their spiritual life, which is preserved by him; is bound up in the bundle of life with the Lord their God, and is hid with Christ in God.
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(z) "in querimonia mea", Tigurine version; "in oratione mea gemebunda", Gejerus; so Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain David describes his enemies and prays for deliverance from…
David describes his enemies and prays for deliverance from them, ver. 1-6. Foretells their destruction, ver. 7-10. To the chief musician, A psalm of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The psalmist prays for preservation from the wicked, 1,…
PSALM LXIV
The psalmist prays for preservation from the wicked, 1, 2;
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whom he describes, 3-6;
shows their punishment, 7, 8;
and the effect that this should have on the godly, 9, 10.
NOTES ON PSALM LXIV
The title, To the chief Musician, or conqueror, A Psalm of David. The Syriac says, "composed by David when warned by Gad the prophet, who said, Stay not in Masrob, because Saul seeks thy life." Some think it was composed by David when he was persecuted by Saul; or during the rebellion of Absalom. But Calmet thinks it is a complaint of the captives in Babylon.
Verse 1. Hear my voice] The psalmist feared for his life, and the lives of his fellow-captives; and he sought help of God. He prayed, and he lifted up his voice; and thus showed his earnestness.
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 64:1-4. Preserve my life from fear — That…
Psa 64:1-4. Preserve my life from fear — That is, from danger: the act or passion of fear being often put for its object, danger, as Psa 14:5; 1Pe 3:14, and frequently elsewhere. Hide me from the secret counsels of the wicked — That is, from the ill effects of their plots against me. Who shoot their arrows — Of which phrase, see notes on Psa 58:7. Even bitter words — Slanderous and pernicious speeches against me. That they may shoot in secret — Lying in ambush, or hiding themselves in secret places, as fowlers commonly do; at the perfect — Or, upright man; that is, at me, who, in spite of all their calumnies, dare avow that my heart is perfect with God, and that I am blameless as to them, having given them no just provocation; suddenly — At the very first opportunity; do they shoot at him, and fear not — Neither fear men, because they conceal their actions from them, as appears from the foregoing and following words; nor God, whose judgments they despise.
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 Hear my voice, O God, in my prayer -…
Hear my voice, O God, in my prayer - The use of the word voice here would seem to imply that this was audible prayer, or that, though alone, he gave utterance to his petitions aloud. We have this same use of the word often in the Psalms, making it probable that even private prayers were uttered in an audible manner. In most cases, when there is no danger of being overheard, or of its being construed as ostentation or Pharisaism, this is favorable to the spirit of secret devotion. Compare the notes at Dan 6:10. The word here rendered prayer means properly speech, discourse; then, complaint; then, meditation. It is most commonly rendered complaint. See Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psa 55:2 (notes); Ps. 102 (Title); Psa 142:2. It refers here to a state of mind caused by trouble and danger, when the deep meditation on his troubles and dangers found expression in audible words - whether those words were complaint or petition. As there are no indications in the psalm that David was disposed to complain in the sense of blaming God, the proper interpretation here is that his deep meditations took the form of prayer.
Preserve my life from fear of the enemy - Either Saul or Absalom. He prayed that his life might be made so secure that he would not have occasion to be afraid of his enemy.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Psalms 64
Psalms 64
To the chief Musician, A Psalm of David
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Hear my voice, O God, in my prayer:
Preserve my life from fear of the enemy.
2 Hide me from the secret counsel of the wicked;
From the insurrection of the workers of iniquity:
3 Who whet their tongue like a sword,
And bend their bows-to shoot their arrows, even bitter words:
4 That they may shoot in secret at the perfect:
Suddenly do they shoot at him, and fear not.
5 They encourage themselves in an evil matter:
They commune of laying snares privily;
They say, Who shall see them?
6 They search out iniquities;
They accomplish a diligent search:
Both the inward thought of every one of them, and the heart, is deep.
7 But God shall shoot at them
With an arrow: suddenly shall they be wounded.
8 So they shall make their own tongue to fall upon themselves:
All that see them shall flee away.
9 And all men shall fear,
And shall declare the work of God;
For they shall wisely consider of his doing.
10 The righteous shall be glad in the Lord, and shall trust in him;
And all the upright in heart shall glory.
EXEGETICAL AND CRITICAL
Its Contents.—Owing to the absence of all historical references, we cannot state any particular time in the life of David for its composition. The Psalms which have corresponding figures and features belong to very different periods. The situation of the Psalmist is one which frequently recurs in the life of David. In lamentation to God he implores protection against a throng of wicked men who threaten his life, (Psa_64:1-2), who seek to destroy him, especially by ill report and other secret devices (Psa_64:3; Psa_64:6). On this account the judgment of God will overtake them (Psa_64:7-8), the knowledge of which will serve as a warning to all men (Psa_64:9), but will strengthen the faith of the righteous, rejoicing them and encouraging them.
[Str. I. Psa_64:1. In my lamentation.—Delitzsch: “The infin. nom.שִׂיחַ means lamentation, complaint, not in sounds of pain, but in words of pain.” See Psa_51:2.
Psa_64:2. From the secret league of the wicked—from the tumultuous throng of evil doers.—Delitzsch: “סוֹד is the club or clique, רִגְשָׁה the noisy crowd.” Perowne translates סוֹד as conspiracy; this is the sense, but it is better to employ the more general meaning of the word referring to secret converse in the intimacy of friendship on the one hand, and of devising, planning, plotting on the other. See Psa_25:14.
Psa_64:3-4. The figures of these Verses are favorite ones with David. For the comparison of the tongue to a sharp sword, see Psa_52:2; Psa_57:4; Psa_59:7; for that of bitter words to fixed arrows, Psa_58:7. As the robber lurks in his haunts (Psa_10:8) or the hunter shoots from the thicket at the bird (Psa_11:2) so they lurk and watch for their opportunity to shoot forth their bitter words. Unseen of men they fear not God and His retributive justice (Psa_55:19). C. A. B.]
Str. II. Psa_64:5. They strengthen for themselves an evil thing.—Perowne: “They take every means to secure their object, follow it up resolutely.” It is better to understand this of their plan or purpose than of the bitter words which they have spoken. They calculate how to lay snares privily.—They carefully go over each part of the plan, that they make it successful in all its parts. And all this is in secret. None but the conspirators are aware of these snares.—They say, who shall look at them?—The question is interpreted very differently. Some refer the pronoun “them” to the snares laid with so much care and craft that they can confidently ask who shall discover them; but the analogy of Psa_64:4 cand Psa_10:11; Psa_10:13; Psa_59:8; Psa_94:7, favors the idea that they think that God does not observe or care for their actions. Some interpreters then regard the question as indirect (Ewald, Delitzsch, Maurer, Olsh., Perowne, et al.), the pronoun “them” referring to the evil doers themselves. But it is better to refer the pronoun to the “snares” as the object of God’s observation. They think that God does not care for them, does not observe them, will not attend to them, or interfere with them.—C. A. B.]
Psa_64:6. They have completed the contrived plan.—With the lect. rec. תַּמְנוּ which can only be 1. plur. perf., we must in direct discourse think either of the pious: we are finished, it is all over with us, that is to say: we are lost without God’s help (J. H. Mich.), or of the ungodly: we have it ready (Geier, Rosenmüller, De Wette), we are ready (Ewald, Köster, Hitzig), with the contrived plan, or likewise: the plan is contrived! (De Wette), a thought out plan! (Hengst.), thoughts well thought out! (Hitzig). There is nothing, however, to indicate a direct discourse like this, and it would disturb the context. We must therefore either correct by תַּמּוּ the 3. plur. perf. (Aben Ezra, Kimchi), or טָמְגוּ (Isaki, Luther) with many MSS. editions, and interpreters. The latter suits the sense very well=they have hidden, but has not sufficient critical evidence.—[Deep.—The heart, the inner man is deep as “the source of this plan,” as the “invisible work-shop of the evil” which is now prepared. It is like an “abyss of dark mystery and brooding wickedness,” (Hupfeld)].
Str. III. Psa_64:7-8. Yet God will shoot them;an arrow—suddenly—these are their wounds. They are overthrown, over themselves—their tongue.—In Psa_64:8 a the present text suffers from insuperable difficulties, which with forced interpretations hardly afford a tolerable sense, leaving now this and now that form unnoticed. It is the easiest to regard the whole manner of expression as broken in both verses, and to render the plural of the verb for the sake of clearness not by “they,” but by an indefinite subject (man stürtzt sie) and for the same reason to change the sing. suffix “him,” which designates the enemy collectively, into “they,” in accordance with the sense. Thus the thought is expressed that their fall is occasioned by powers, left undetermined yet subject to God, whilst at the same time their tongue, the instrument for injuring other men, brings on the judgment to their own ruin. Somewhat thus Ewald, Hengst., Delitzsch.—[All that look upon them shake the head.—Perowne: “For this meaning of the verb comp. Jer_18:16; Jer_48:27; for the gesture, as one of malicious triumph in looking upon suffering, etc. See Psa_22:7.” So Hupfeld and Delitzsch. But Ewald and Hitzig translate flee away, as A. V.—C. A. B.]
Psa_64:9. And all men shall fear.—Many codd. and editions read instead of ויִּירְאוּ (shall fear) וַיִּרְאוּ (and shall see it).—[And understand His work.—The וְ is incorrectly rendered “for” in the A. V. The clauses are all parallel, following one upon the other. “They no longer foolishly ascribe it to mere chance or human agency,” (Alexander).
Psa_64:10. Refuge seek in Him.—This is the usual expression for seeking shelter and protection in God. See Psa_63:7.—C. A. B.]
DOCTRINAL AND ETHICAL
1. The wicked are not helped by their craft, power, and wickedness. They may for a time do the pious much harm, cause them great pain, extort lamentation and sighing. But when they have entirely completed their plans among themselves, and flatter themselves that they are near their end, the judgment of God overtakes them and destroys them by means of their own plans. For the Searcher of hearts, since He looks into the depths of the heart, knows what is contrived within the man (Jer_17:9 sq.), and the Holy one of Israel brings the plans of the wicked to naught.
2. God causes His righteous government among men to become known, and thus makes His judgments to become blessings, in that He makes them to be perceived to the terror of the wicked, to the warning of all men, to the joy of all the upright, who are comforted in their afflictions, especially by the experience that God’s judgment over the wicked is the deliverance of the pious. This preserves them from despair in their lamentation, and strengthens them amidst dangers in their faith in God’s assistance, and encourages them to implore it, so that they may glory in their gracious condition in God.
HOMILETICAL AND PRACTICAL
The nearer the wicked seem to be to their ends, the nearer are they to their ruin.—The pious have often occasions to lament, yet never reason for despair, but always cause for prayer, praise, and reflection.—Many a depth of the heart is an abyss of wickedness.—God delivers the pious whilst He judges the wicked.—What God does should be observed and declared.—To bring the slandered to honor, to defeat the plans of the wicked, to destroy the ungodly by their own weapons—this is a matter of Divine righteousness.—The ungodly trust in the secrecy of their plans, the pious in the omniscient and just God.—Judgments are long in coming, but they break forth suddenly and decisively.
Starke: To pray for a gracious hearing is always the beginning of an acceptable prayer.—Let us take more heed to our tongues, our own weal or woe depend upon whether we use it aright or misuse it.—Childlike trust in God, and spiritual joy in God are connected closely together; for both are the results of a justifying faith.
Franke: The fig leaves must be removed that we may know our shame and nakedness before God’s face.—Frisch: God’s arrows have a different effect from those which men shoot.—Tholuck: If we rejoice when God’s hand beats the unrighteous to the ground, we have to take good care lest we mingle unholy fire with the holy.— Taube: The ruin of the innocent would be altogether unavoidable if the only searcher of hearts did not look upon them and interfere.—God’s hand judges the ungodly sometimes by their own hand.—Diedrich: All the battles of spirits are with words; even the wicked fight mostly with their words.
[Matt. Henry: It is bad to do an ill thing, but worse to encourage ourselves and one another in it; that is doing the devil’s work for him.—Half the pains that many take to damn their souls would serve to save them.—Barnes: Judgment, punishment, wrath, are adapted and designed to make a deep impression on mankind. On this principle the final punishment of the wicked will make a deep and salutary impression on the universe forever.—Spurgeon: It is a good thing to conquer malicious foes, but a better thing still to be screened from all conflict with them, by being hidden from the strife.—The righteous need not learn the arts of self-defence or of attack, their avengement is in better hands than their own.—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. My prayer—The word “prayer,” here, takes the sense…
1. My prayer—The word “prayer,” here, takes the sense of complaint, as in Psa_55:2, and title of Psalms 102, “not in tones of pain, but in words.”—Delitzsch.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. in my prayer] R.V., in my complaint. Cp.…
1. in my prayer] R.V., in my complaint. Cp. Psa_55:2; Psa_55:17; 1Sa_1:16.
preserve &c.] From the enemy’s terror—the alarm which he excites—thou wilt guard my life (Psa_12:7; Psa_61:7). The common rendering of the verbs in this and the following line as imperatives (‘preserve’ ‘hide’), though legitimate, seems to miss the shade of meaning intended by the change from the imperative ‘hear.’ From petition the Psalmist passes at once to the language of confident anticipation, such as we find in Psa_16:10 f.
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1–6. Prayer for preservation from malicious enemies, who are plotting against the Psalmist with subtle treachery and resolute determination.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) My prayer.—Rather, my cry, complaint, as in Psa_55:2.
(1) My prayer.—Rather, my cry, complaint, as in Psa_55:2.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain AT a time of great danger from domestic enemies,…
AT a time of great danger from domestic enemies, who threaten insurrection (ver. 2), the psalmist first complains to God, and entreats his aid (vers. 1-6); after which he boldly denounces his foes, and threatens them with discomfiture (vers. 7, 8). Finally, he draws a lesson from their fate, of warning to men in general (ver. 9), and of encouragement to the righteous (ver. 10). The author is probably David, as asserted in the "title," and the time that a little preceding the open revolt of Absalom.
Two strophes of four verses each (vers. 1-4, 7-10) are separated by one of two verses (vers. 5, 6).
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Hear my voice, O God, in my prayer; rather, in my complaint (Cheyne, Revised Version); see Psa_55:2. Preserve my life from fear of the enemy. David already feels that it is not his deposition only, but his life, that is sought. (comp. 2Sa_15:14 2Sa_17:2)
HOMILIES BY W. FORSYTH Vers. 1-10. "Man"s inhumanity to man.
I DRIVING THE GODLY MAN TO PRAYER. We see many evils we cannot remedy. They move our pity, they stir our indignation. Perhaps we argue and remonstrate; perhaps in a moment of generous impulse we may try our hand at redress. But how little can we do! and our best efforts not only fail, but may even bring ourselves and others into greater trouble. (Exo_2:11-14) In our grief and despair we turn to God; his ear is ever open to the cry of the poor; his arm is ever ready to bring help to the oppressed. Into his great, fatherly heart we can pour all our woes; and under his sheltering wings we may ever find sweet security.
II DEPLORED AS A SORE EVIL UNDER THE SUN. There are differences. Inhumanity breaks forth more furiously at times. Some men see and suffer vastly more than others. It has been said of poets that "they learn in suffering what they teach in song," and this was the experience of the psalmist. Inhumanity is characterized by secrecy. Men who do evil hate the light. By combinations. Sin is weakness. Hand had to join with hand so as to give power. Cooperation for good is praiseworthy; but men banded together for evil are branded with infamy. Inveterate malice. There is no relenting, no mercy. The heart grows hardened in selfishness. Utter godlessness. (Ver. 5) The more men indulge in sin, the blinder they become; the more persistently they break the second great commandment, the more indifferent they grow to the first. The thought of God troubles them, and they put it away. If it returns, they still reject it. By and by it will cease to come. Their hearts are set in them to do iniquity. How distressing it is for the man who fears God to behold all this! He thinks how different it might have been; he grieves over the waste and, worse still, the awful misapplication of human power; he confesses with shame and sorrow of heart the sins that have brought such terrible woes into the world; and mourns the guilt of which he must bear his share.
III DOOMED TO THE RIGHTEOUS JUDGMENT OF GOD. Even here, where we know but in part, we cannot but see that it is ill with the wicked. In spite of their vauntings, they are not at peace. Though they call their lips their own, they are in reality held in by bit and bridle; though they boast of their successes, their rejoicing is vain and futile; retribution will in the end surely come upon them. So it was with Pharaoh and Sennacherib and Herod; so it was with Ahab, who thought to escape by disguising himself; but a certain man drew his bow at a venture, and smote him between the joints of his harness, and he died. God"s arrows never miss their mark.
Learn three great lessons.
1. That to do right is always best.
2. That we can only overcome evil with good.
3. That vengeance belongeth to God alone. W.F.
HOMILIES BY C. SHORT Vers. 1-10. Danger and faith.
The psalm was probably written by David at the court of Saul.
I DANGER. (Vers. 2-6)
1. To character. From slander.
2. To life. (Ver. 1) From secret plots and conspiracies.
II FAITH IN GOD.
1. Expressed in prayer for protection.
2. That God will destroy the plots of his enemies. (Vers. 7, 8)
"The Divine judgment is now painted as if actually fulfilling itself before the very eyes of the psalmist.
III THE SALUTARY EFFECTS OF GOD"S RETRIBUTIVE PROVIDENCE.
1. Upon the companions of the wicked. (Ver. 8) They shake the head, or flee away, so that they become separate and scattered.
2. Upon men generally. (Ver. 9) They shall declare the work of God, and consider his doings.
3. Upon the righteous. They shall trust, rejoice, and glory in the Lord, in his righteousness and goodness. S.
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 To the Chief Musician. The leader of the choir,…
To the Chief Musician. The leader of the choir, for the time being, is charged with this song. It were well if the chief musicians of all our congregations estimated their duty at its due solemnity, for it is no mean thing to be called to lead the sacred song of God's people, and the responsibility is by no means light. A Psalm of David. His life was one of conflict, and very seldom does he finish a Psalm without mentioning his enemies; in this instance his thoughts are wholly occupied with prayer against them.
From Ps 64:1-6 he describes the cruelty and craftiness of his foes, and from Ps 64:7-10 he prophesies their overthrow.
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Ver. 1. Hear my voice, O God, in my prayer. It often helps devotion if we are able to use the voice and speak audibly; but even mental prayer has a voice with God which he will hear. We do not read that Moses had spoken with his lips at the Red Sea, and yet the Lord said to him, "Why criest thou unto me?" Prayers which are unheard on earth may be among the best heard in heaven. It is our duty to note how constantly David turns to prayer; it is his battle axe and weapon of war; he uses it under every pressure, whether of inward sin or outward wrath, foreign invasion or domestic rebellion. We shall act wisely if we make prayer to God our first and best trusted resource in every hour of need.
Preserve my life from fear of the enemy. From harm and dread of harm protect me; or it may be read as an expression of his assurance that it would be so; "from fear of the foe thou wilt preserve me." With all our sacrifices of prayer we should offer the salt of faith.
Whole Psalm. This Psalm is applied by R. Obadiah to Haman and Mordecai. The enemy is Haman, the perfect man shot at is Mordecai; about whom Haman communed with his friends to lay snares for him, and search diligently for occasions against him and his people, which issued in his own destruction. The ancient Midrash of the Jews applies it to Daniel, when cast into the den of lions; and Jarchi supposes that David, by a spirit of prophecy, foresaw it, and prayed for him who was of his seed; and that everything in the Psalm beautifully falls in with that account. Daniel is the perfect man aimed at; the enemy are the princes of Darius's court, who consulted against him, communed of laying snares for him, and gained their point, which proved their own ruin. But the Psalm literally belongs to David, by whom it was composed. John Gill.
Whole Psalm. A cry of God's elect, when persecuted for righteousness' sake, to their Deliverer and sure Avenger. The general principle stated is very clear. The Psalm will adjust itself, as an experimental utterance, to the lips of Christian faith wherever brought into contact with the evil forces of the prince of this world, so as to suffer affliction for the gospel's sake; for it expresses the condition and the hope of one actually imperilled for the truth. How aptly a portion of this Psalm applies to the suffering Truth Himself in the days of his affliction, when, pierced in his spirit by lying words, he endured the contradiction of sinners against himself, needs not be pointed out. Arthur Pridham, in "Notes and Reflections on the Psalms, "1869.
Ver. 1. Preserve my life. Hebrew, lives; so called for the many faculties, operations, revolutions, and commodities of life. John Trapp.
Ver. 1.
I. The preservation of life desired.
1. The desire expressed.
2. Qualified--from violent death, from fear of, etc. II. The preservation of life prayed for.
1. For self improvement.
2. For usefulness.
3. For the divine glory. G. R.
Psalms 64:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Hear my voice, O God, in my prayer: preserve…
Psa_64:1-10
Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
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Mans enmity towards man
We see this enmity here in three aspects.
I. Piously dreaded. David prays against it. He prays for his own protection. Self-preservation is a natural instinct, and it is right that it should have a religious expression.
II. Characteristically working. How does enmity work generally?
1. Clandestinely (Psa_64:2). Enmity in the heart, like poison in the serpent, has within it the instinct of cunning.
2. Slanderously (Psa_64:3-4). Slander, whose edge, says Shakespeare, is sharper than a sword. It strikes at the reputation of the foe, and reputation is as dear as life.
3. Plottingly (Psa_64:5). It lays traps and snares for the foe everywhere--snares by which a man may lose his commercial credit, his domestic peace, his social reputation.
4. Diligently (Psa_64:6). Enmity is not dormant or lazy, nor a spasmodic agent, it is systematically and persistently active: it pursues its victim, tracks him until it finds him out, however labyrinthian the course.
III. Divinely thwarted. God shall shoot at them with an arrow.
1. Unawares (Psa_64:7). Divine judgment will Strike at the malignant man when he least expects it.
2. By its own agency (Psa_64:8). The malicious man must destroy himself. This is Gods law (Job_5:12-13).
3. in such a way as shall make an impression upon all (Psa_64:9-10). What David here predicates of his enemies applies to all malignant men. Divine retribution will overtake them; they shall be baffled, thwarted, confounded, ruined, (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Psalms 64
Psalms 64
FAMILIAR notes are struck in this psalm, which has no very distinctive features. Complaint of secret slanderers, the comparison of their words to arrows and swords, their concealed snares, their blasphemous defiance of detection, the sudden flashing out of Gods retribution, the lesson thereby read to and learned by men, the vindication of Gods justice, and praise from all true hearts, are frequent themes. They are woven here into a whole which much resembles many other psalms. But the singers heart is none the less in his words because many others before him have had to make like complaints and to stay themselves on like confidence. "We have all of us one human heart," and well-worn words come fresh to each lip when the grip of sorrow is felt.
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The division into pairs of verses is clear here. The burdened psalmist begins with a cry for help, passes on to dilate on the plots of his foes, turns swiftly from these to confidence in God, which brings future deliverance into present peril and sings of it as already accomplished, and ends with the assurance that his enemies punishment will witness for God and gladden the upright.
In the first pair of verses complaint is sublimed into prayer, and so becomes strengthening instead of weakening. He who can cry "Hear, O God, guard, hide" has already been able to hide in a safe refuge. "The terror caused by the enemy" is already dissipated when the trembling heart grasps at God; and escape from facts which warrant terror will come in good time. This man knows himself to be in danger of his life. There are secret gatherings of his enemies, and he can almost hear their loud voices as they plan his ruin. What can he do, in such circumstances, but fling himself on God? No thought of resistance has he. He can but pray, but he can pray; and no man is helpless who can look up. However high and closely engirdling may be the walls that men or sorrows build around us, there is always an opening in the dungeon roof, through which heaven is visible and prayers can mount.
The next two pairs of verses (Psa_64:3-6) describe the machinations of the enemies in language for the most part familiar, but presenting some difficulties. The metaphors of a slanderous tongue as a sword and mischief-meaning words as arrows have occurred in several other psalms. {e.g., Psa_55:21; Psa_57:4; Psa_59:7} The reference may either be to calumnies or to murderous threats and plans. The latter is the more probable. Secret plots are laid, which are suddenly unmasked. From out of some covert of seeming friendship an unlooked-for arrow whizzes. The archers "shoot, and fear not." They are sure of remaining concealed, and fear neither mans detection of them nor Gods.
The same ideas are enlarged on in the third verse pair (Psa_64:5-6) under a new metaphor. Instead of arrows flying in secret, we have now snares laid to catch unsuspecting prey. "They strengthen themselves [in] an evil plan" (lit. word) pictures mutual encouragement and fixed determination. They discuss the best way of entrapping the psalmist, and, as in the preceding verse, flatter themselves that their subtle schemes are too well buried to be observed, whether by their victim or by God. Psa_64:6 tells without a figure the fact meant in both figures. "They scheme villainies," and plume themselves upon the cleverness of their unsuspected plots. The second clause of the verse is obscure. But the suppositions that in it the plotters speak as in the last clause of the preceding verse, and that "they say" or the like expression is omitted for the sake of dramatic effect, remove much of the difficulty. "We have schemed a well-schemed plan" is their complacent estimate.
Gods retribution scatters their dreams of impunity, as the next pair of verses (Psa_64:7-8) tells. The verbs are in the past tense, though the events described are still in the future; for the psalmists faith reckons them to be as good as done. They were shooting at him. God will shoot at them. The archer becomes a target. "With what measure ye mete, it shall be measured to you again." Punishment is moulded after the guise of sin. The allusion to Psa_64:4 is made more obvious by adopting a different division of Psa_64:7 from that directed by the accents, and beginning the second half with "Suddenly," as in Psa_64:4. Psa_64:8 b is with difficulty made intelligible with the existing reading. Probably the best that can be done with it is to render it as above, though it must be acknowledged that "their tongue comes upon them" needs a good deal of explanation to be made to mean that the consequences of their sins of speech fall on them. The drift of the clause must be that retribution falls on the offending tongue; but there is probably some textual corruption now unremovable. Cheyne wisely falls back on asterisks. Whatever is the precise nature of the instance of lex talionis in the clause, it is hailed with gestures of scornful approval by all beholders. Many men approve the Divine punishments, who have no deep horror of the sins that are punished. There is something of a noble, if rough, sense of justice in most men, and something of an ignoble satisfaction in seeing the downfall of the powerful, and both sentiments set heads nodding approval of Gods judgments.
The psalm closes with the familiar thought that these judgments will move to wholesome awe and be told from lip to lip while they become to the righteous occasion of joy, incitements to find refuge in God, and material for triumph. These are large consequences to flow from one mans deliverance. The anticipation would be easily explained if we took the speaker to be the personified nation. But it would be equally intelligible if he were in any way a conspicuous or representative person. The humblest may feel that his experience of Divine deliverance witnesses, to as many as know it, of a delivering God. That is a high type of godliness which, like this psalmist, counts the future as so certain that it can be spoken of as present even in peril. It augurs a still higher to welcome deliverance, not only for the ease it brings to the suppliant, but for the glory it brings to God.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Superscription. “To the chief Musician:” see Introduction to Psalms…
INTRODUCTION
Superscription. “To the chief Musician:” see Introduction to Psalms 57. “A Psalm of David,” The structure and character of the psalm confirm the title as to its Davidic authorship. The allusions in the psalm are so general that they might have been used by the poet on many occasions in his life; so that we are unable to determine the particular occasion of its composition. Homiletically we see in the psalm—
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THE PRAYER AND PREDICTION OF THE GOOD MAN CONCERNING HIS WICKED ENEMIES
We have here—
I. Prayer for preservation from wicked enemies (Psa_64:1-6). Consider—
1. The description of the enemies. This the poet has given at some length.
(1.) Their character. “The wicked, … the workers of iniquity.” The words indicate positive and unmistakable wickedness of character, and terrible constancy and activity in evil doing.
(2.) Their object. It is clearly implied in Psa_64:1 that they aimed at the life of David. “Preserve my life from fear of the enemy.” They sought to kill him. This was true of Saul and those who aided him in his persecutions of David. It was true also of Absalom and the rebels.
(3.) Their weapons. “Who whet their tongue like a sword,” &c. Conant: “Who have sharpened their tongue like a sword, have fitted their arrow—bitter speech, to shoot,” &c. Slander is the weapon of which David makes mention here. It was not by any means the only weapon used against him, but it was one which evidently caused him acute suffering. The figures here used to set it forth we have met with before. (See on Psa_52:2; Psa_57:4; Psa_59:7; and, for that of the fixed arrows Psa_58:7.)
(4.) Their method. This included (a.) Conspiracy. “The secret counsel of the wicked, … they commune of laying snares privily, … both the inward thought of every one, and the heart is deep.” In confidential council they formed their secret plans by which they hoped to effect their wicked designs. They were deliberate, secret, methodical. (b.) Tumultuousness. “The insurrection of the workers of iniquity.” Or, “The tumultuous throng of evil doers.” The secret counsel led to the exciting of the passions of evil men against the Psalmist. (c.) Secret and sudden attack. “They shoot in secret at the perfect” (or, upright); “suddenly they shoot at him and fear not.” The Psalmist had not to meet manly foes in fair encounter. His enemies were like robbers or murderers who waylay the defenceless traveller in a secret place, and suddenly, when he deems himself secure, make their attack upon him. And in doing this they were fearless. They were unseen of men; and they regarded not God. They had no fear of God, no dread of His judgment, (d.) Persistent effort. “They encourage themselves in an evil matter,” &c. Hengstenberg: “They strengthen for themselves an evil plan.” Perowne: “They take every means to secure their object, follow it up resolutely.” (e.) Inventiveness. “They search out iniquities,” &c. Conant: “They search for iniquities; we are ready (say they); a device searched out!” They invented or contrived iniquitous plans; and when they succeeded in so doing, they made their boast of it.
This description of the enemies of the Psalmist impresses us with two things:
First: The terrible perversion and depravation of their nature. How fearful the misuse of the powers of thought, invention, action, persistence!
Second: The alarming criminality of their character and conduct. How tremendous is their guilt!
2. The prayer of the Psalmist “Hear my voice, O God, in my prayer,” &c.
(1.) Its object. “Preserve my life from fear of the enemy. Hide me from the secret counsel of the wicked,” &c. The Psalmist was conscious of his exposedness to danger, and of his inability to protect or deliver himself; and he seeks the protection of the Most High. He asks for preservation not simply from peril, but from alarm or terror. God can preserve in the midst of the greatest dangers, and inspire the soul with the most exultant confidence.
(2.) Its confidence. “Thou wilt hide me from the secret counsel,” &c. Barnes: “There is both an implied prayer that this might be done, and a confident belief that it would be done.” The prayer was not the cry of despair, but the expression of trustful desire.
In the foregoing we have an illustration of the foes, and the resource of the godly soul in danger. We have spiritual enemies—the world, the flesh, and the devil. They are aiming at the ruin of our souls. They seek to accomplish this by various means—by subtlety and by strength, by persistent efforts and by sharp and sudden attacks, &c. We have neither the skill nor the strength successfully to cope with them. Our need of Divine preservation and help is great and constant. Our safety is in believing prayer to God.
II. Prediction of the destruction of wicked enemies (Psa_64:7-10). The Psalmist titters his confident expectation that God would destroy his foes. In so doing he mentions—
1. The Author of their destruction. “God shall shoot at them,” &c. Let us not misunderstand or misuse the word “author” here. The meritorious cause of their destruction is in themselves. “O Israel, thou hast destroyed thyself.” But in the administration of His righteous government God visits them with the judgments which their sins have deserved. He smites them justly with the punishment they have merited.
2. Its instruments. “With an arrow: suddenly shall they be wounded. So they shall make their own tongue to fall upon themselves.” “The arrow of God here corresponds to the arrow of the wicked in Psa_64:3-4” And their tongue by which they sought to injure others shall prove the instrument of their own destruction. God destroys the wicked with their own weapons. (Comp. Psa_7:15-16; Psa_9:15-16.)
3. Its manner. “Suddenly shall they be wounded.” When they think that they are about to succeed in their evil plans, on what they deem the very eve of their triumph, the Divine judgment bursts upon them. (Comp. 1Th_5:3.)
4. Its effect.
(1.) Upon the companions of the wicked. “All that see them shall flee away,” so that they may not be involved in their ruin (Num_16:34).
(2.) Upon men in general. (a.) It would lead to some knowledge of the Divine government. “They shall wisely consider of His doing.” Both Hengstenberg and Moll render this: “And understand His work.” They shall see that the judgment is not the result of chance or human agency; but the work of a just and Holy God. (b.) It would inspire awe. “All men shall fear.” Barnes: “Judgments, punishments, wrath are adapted and designed to make a deep impression on mankind. On this principle, the final punishment of the wicked will make a deep and salutary impression on the universe for ever.” (c.) It would incite to a declaration of the hand of God. “Men shall declare the work of God.” “A man shall say, Verily there is a reward for the righteous; verily He is a God that judgeth in the earth.”
(3.) Upon the upright. “The righteous shall be glad in the Lord,” &c. (a.) It inspires their joy.” “Glad in the Lord;” because of the vindication of the government of God, and the certainty of their own safety. (b.) It increases their confidence. “Shall trust in Him;” because His doings furnish additional grounds and encouragements to confidence. (c.) It enkindles their triumph. “All the upright in heart shall glory.” Their soul shall make its boast in the Lord. And their joy and trust and triumph are all religious—not vindictive, or revengeful, or self-conceited; but religious—“in the Lord.”
CONCLUSION.—
1. Let the wicked take warning.
2. Let the godly take encouragement. Be not dismayed in the struggles of the spiritual life. However many or mighty, however subtle or skilful our enemies may be, we shall triumph over them. “Through God we shall do valiantly; for He shall tread down our enemies.”
OMNISCIENCE IGNORED
(Psa_64:5. “They say, who shall see them?”)
I. This notion has great influence upon the conduct of man.
It is worthy of consideration, as indicating the nature of evil, that it finds such a notion convenient and necessary.
Offenders against man retire to the dark when they mean to perpetrate their evil deeds. The murderer, the thief, &c. Concealment is the helpmeet of wrong.
Because they sometimes, perhaps often, escape the most watchful human eyes, they fancy it possible to escape the eye of God.
They would have no interest whatever in reaching this conclusion if they never wished to do anything wrong. The sinner persuades himself of two or three things: he has gained his end; he has escaped observation; he has avoided the punishment. It is not necessary that all this be formulated. It is sufficient if the mind accustoms itself to question whether God sees. The sinner will take advantage of a doubt.
II. This notion is utterly untruthful and delusive. Whether our sinful deeds are seen by man or not, there is One to whom they are open as the day. If there is a God at all, this must be so. If you persuade yourself that God does not see, you persuade yourself that God is not. That part of the universe which God does not know, has no God. He who does not know everything is limited: therefore he is not God.
But you cannot see Him. When you cannot see a man you infer that he is not present. Because you cannot see God you infer that He is not present. Thus you require that which would argue Him nothing more than a man after all. The spirituality of the Divine nature makes it possible for Him to be everywhere and see everything.
III. God has often in human experiences, shown the delusiveness of this notion, and the time is fixed for the complete demonstration of its delusiveness.
1. Character is often seen through by man. We may be deceived as to individual acts. But our view of a man’s general character is usually correct.
2. Retribution often follows man’s deeds in the present world. It followed and overtook Joseph’s brethren, Achan and Saul.
3. The future state will show that God saw. At the judgment day the books will be opened. What is written there will prove that sin was seen. Hell will be an everlasting proof.
CONCLUSION.—Sinner, God sees you: has seen you all along. Be warned! Christian,
1. Be encouraged and comforted by the thought that God sees. He sees the good and their goodness.
2. Be more constantly influenced by this thought.
(1.) Let it restrain from sin.
(2.) Let it stimulate to holy obedience and earnest work.—J. R., in The Pulpit Analyst.
THE CHARACTER AND PRIVILEGES OF THE GODLY
(Psa_64:10.)
We have here—
I. A description of character. “The righteous, … the upright in heart.”
1. Righteousness of character. Not merely correctness of external conduct, but uprightness of heart—moral excellence of principle and disposition and tendency. But how is this to be attained? “There is none righteous, no, not one.” Man is prone to sin, his heart is prone to crooked ways, &c. In the sight of God, “all have sinned.” But the sinful may be made righteous by faith in the righteousness and love of God manifested in Jesus Christ—or, more correctly, by faith in Jesus Christ as the Revealer of God and Saviour of men. The godly in pre-Christian ages attained unto righteousness through faith. And for us to-day righteousness of character is attainable only by faith in the Lord Jesus Christ. (Rom_3:20-28.)
2. Righteousness of conduct. “The upright in heart” will be the upright in action. “Every one that doeth righteousness is born of Him.… Let no man deceive you: he that doeth righteousness is righteous.” But how shall we acquire the strength to do this? We have it not in ourselves. “To will is present with me, but to perform that which is good is not.” In the work, and death, and life of our Lord we have not simply an atonement, but an inspiration also. Through Him we obtain both pardon and power, both forgiveness and “grace to help in time of need.” “When I am weak, then am I strong.” “I can do all things through Christ which strengtheneth me.”
II. A declaration of privilege. “The righteous shall be glad,” &c. Here are three privileges—
1. Joy. “Shall be glad in the Lord.” Notice concerning this joy,
(1.) Its cause. (a.) Because of the vindication of the government of God. This was a reason of the gladness spoken of by the Psalmist. “The Lord reigneth.” The world is neither anarchic, nor governed by the strongest temporal power, nor by chance, nor by Satan; but by God. (b.) Because under His government the interests of the righteous are secure. Those of the Psalmist had seemed extremely imperilled; but God had overthrown the wicked, &c. God governs the world so as to secure the safety and blessedness of His loyal subjects. He is on their side. (Rom_8:31; 1Pe_3:13).
(2.) Its character. “Glad in the Lord.” The rejoicing of the righteous is religious. It is not vindictive, or revengeful, or self-confident. It proceeds from God as its source, and it flows to Him as its end. It originated in His doings; it expresses itself in His praise. “In the Lord” how abundant are the reasons and how wide the scope for joy?
2. Trust. “And shall trust in Him.” In the case of the Psalmist, God’s judgment upon the wicked
(1.) supplied additional evidence of His trustworthiness; and
(2.) was especially fitted to encourage trust in Him in time of darkness, trial, and peril. He had watched the progress of the wicked enemies of the Psalmist, and at the moment when they seemed about to leap into triumph, He had interposed. His interposition carried irresistible ruin to them, and complete salvation to His people. What He had done He would in like circumstances and conditions do again. How great are our encouragements to trust Him! His goodness and wisdom and power, His purposes, promises and performances, all are charged with incitements to confidence in Him!
3. Triumph. “Shall glory.” Every man has some object in which he glories or boasts. One glories in his wisdom, another in his might, another in his riches, another in his honours. All these are mistaken, &c. (Jer_9:23-24). “He that glorieth, let him glory in the Lord.” “My soul shall make her boast in the Lord.” He whose confidence is reposed in God has the most excellent reasons for exultation. He is the greatest Being, the best Being. He has pledged Himself to defend and save those who trust in Him. He cannot fail.
CONCLUSION.—
1. The portion of the righteous at its worst is immeasurably superior to that of the wicked at its best.
2. By prayer and faith, by consecration and effort, let us seek to make that portion ours.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain The vanity of evil-doers.
The vanity of evil-doers.
To the chief musician: a psalm of David.
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The next psalm is a very characteristic fourth, the vanity of the creature being its theme: as shown, of course, in those who are away from Him; and who therefore are left to the experience of this. The common term for them, indeed, throughout the psalms, is that of "workers of vanity;" and so it is in this psalm. The close of it, which is in the judgment which so fully proves this, makes us think naturally of the last days; but the lesson is intended to be as general as possible, and therefore is given in terms according to this. There is nothing in the title which is distinctive. The ten verses exhibit the number that reminds us of responsibility and recompense, ideas which are, of course, main ones in the psalm; and these are divided into two portions of 6 and 4, as the ten commandments are into 4 and 6, in contrast with one another; the first showing us the wicked in power, the last his humiliation.
1. The first section begins with the cry of the righteous, alone, and suffering at the hands of men. These are they with whom we have seen the Lord identifying Himself in the sixty-first psalm, and thus their sorrows are brought before us here, their cry, as we have often seen before, bringing down the judgment at last upon their adversaries. Whether the Lord Himself is found in it, is. I think, very doubtful; the single expression (ver. 4) the "perfect" is surely used in too large and general a way to prove this; and the tone of the prayer seems distinctly lower than we could attribute to Him. But the world which is against His people is in this against Him; and their cause is fully His.
Wickedness of this kind loves company, and the presence of a multitude in sympathy favors sinning with a high hand. Even for the believer there is need for the exhortation, "Go not with a multitude to do evil:" for evil may be attenuated in our minds very much by the many with whom we share it. Wickedness is naturally cowardly, and loves to share its responsibility with others, even though it may scout the idea of responsibility; while faith walks singly, even amid a multitude. Conscience too is individual, and has a wide reputation for making men stiff and angular, and unfitted for much companionship. Yet a walk with God will be in company with those who walk with Him; but how many are they who unreservedly do this?
Among a multitude the tongue is a mighty instrument, and oratory deals with men’s passions and loves emphasis. The "whetting of the tongue" is a thing perfectly familiar to those who affect the crowd. Yet the arrow flies too in secret, and the perfect is above all its mark. The voice of slander, which catches its inspiration from the first tempter, loves insinuation and suggestion, where open assault repelled and a specific charge might establish the integrity attacked. "Hath God said?" might be the voice of innocence itself.
Such arrows fly tentatively, need no justification, are not seen at their work till they have done it; hide their mischief even from one who scatters them; and no sting of conscience results. "Say we not well, that thou art a Samaritan, and hast a devil?" So "they shoot at him, and fear not."
Then they encourage themselves to further evil, and hide snares, as those who brought the adulterous woman to the Lord, or questioned Him about Caesar’s penny, as One who "taught the way of God in truth." Here the number of the verse, which speaks of exercise under the government of God, is surely in designed contrast with this nice calculation of successful devices, forgetful of any Eye upon them. The limit is reached in the next verse, where, after searching for iniquitous contrivances, their perfected plan is a consummation of unfailing villainy, in which are seen the awful depths that can be found in the human heart. But now God, who has waited till their scheme is perfected, is ready to interfere.
2. In a moment, as if with the rebound of their own arrow, they are struck by an unerring hand. And it is indeed, after all, the rebound of their own arrow: this is the righteous way of Divine government, as other psalms have presented it to us. Their deeds, their words, come back upon them. "Out of thine own mouth will I judge thee, thou wicked servant," is true in many ways and spheres. God is glorified in this judgment: "all men fear and tell of the work of God. and think wisely of His work. The righteous are glad in Jehovah, and take refuge in Him, and all the upright in heart shall glory."
The day is coming in which these ways of God shall be open to the eyes of all. Meanwhile how dear unto Him beyond expression are the "patience and faith of the saints"!
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain This is a Ps. on a familiar theme. The…
This is a Ps. on a familiar theme. The Psalmist's life is in danger. He describes the injurious words and malicious plans of his enemies, and foretells how their overthrow will be a warning to all who see it, and a new ground for the righteous to rejoice in God. The same figure (shooting an arrow) is employed both for the assaults of the wicked and for their discomfiture by God.
4. In secret] RV 'in secret places.' The perfect] the upright man: cp. Psa_37:37. Fear not] regard neither God nor man.
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5. Matter] RV 'purpose.' They say, Who shall see them?] cp. Psa_10:11.
6. They accomplish, etc.] better, 'we have perfected, say they, a careful device.'
8. RV 'So shall they be made to stumble, their own tongue being against them,' their evil words coming back upon themselves. See them] 'see their desire upon them': cp. Psa_54:7.
Flee away] RV 'wag the head,' in scorn: see Psa_22:7; Jer_48:27.
9. Note the contrast with Psa_28:5.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Psalm 64
Psalm 64
The Wicked and their End
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1. The power of the wicked displaced (Psa 64:1-6)
2. Their sudden end (Psa 64:7-10)
This Psalm stands in contrast with the preceding ones. The outward circumstances, the deeds and power of the wicked, are seen again. But suddenly the Lord will act and strike down the wicked. He will avenge His own elect, who cry day and night unto Him. (See Luk 18:1-7. The widow in this parable is the godly Israelitish remnant.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Invocation of God against the Deceit of Men.
Invocation of God against the Deceit of Men.
To the chief musician, a psalm of David, composed at one of the periods of his life when he was annoyed above the ordinary by the trickery of men who professed to be his friends, but secretly sought to do him harm.
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v. 1. Hear my voice, O God, in my prayer, in his lamentation, in words of pain; preserve my life from fear of the enemy, from the danger producing this terror and from its evil effects upon his body and life.
v. 2. Hide me from the secret counsel of the wicked, for that is the manner of the wicked, to conspire in secret, to form alliances of which no one knows anything, instead of fighting in the open; from the insurrection of the workers of iniquity, the noisy crowd of evil-doers, for, having perfected their secret counsels, they suddenly attack, trusting that they will be aided by the element of surprise in gaining their end;
v. 3. who whet their tongue like a sword, to cut the reputation of the believers to pieces, and bend their bows to shoot their arrows, even bitter words, for these are like arrows wounding to death,
v. 4. that they may shoot in secret at the perfect, those innocent of the charges made against them by the wicked; suddenly do they shoot at him and fear not, refusing to regard God, stifling the voice of their conscience.
v. 5. They encourage themselves in an evil matter, using every means to secure their wicked object; they commune of laying snares privily, carefully going over each part of their plans to make them successful. They say, Who shall see them? foolishly believing that their secret scheming is not known to the Lord.
v. 6. They search out iniquities, inventing, planning, evil acts; they accomplish a diligent search, completing the plan which they have conceived. Both the inward thought of everyone of them and the heart is deep, literally, "and the inward part of a man and his heart is deep," the workshop of evil, the place where all the wicked designs are worked out, is hidden from the eves of men like an abyss of dark mystery and brooding wickedness. While, however, they flatter themselves that their scheming is hidden from the eyes of men, the Lord knows their every thought.
v. 7. But God shall shoot at them with an arrow, using a weapon like theirs, but with terrible effect; suddenly shall they be wounded, their wounds coming upon them before they are aware of it.
v. 8. So they shall make their own tongue to fall upon themselves, they are made to fall, their own tongue overcomes them, the organ of their bodies with which they sought to harm others becomes the instrument bringing on the judgment to their own ruin; all that see them shall flee away, their partners in evil being terrified and others shaking their heads in a gesture indicating their mocking contempt of the wicked.
v. 9. And all men, with this evidence of God’s avenging justice before their eyes, shall fear and shall declare the work of God, understanding the punishment of the wicked as the act of God and no longer foolishly regarding it as a misfortune due to chance; for they shall wisely consider of his doing, noting cause and effect with a feeling of awe.
v. 10. The righteous shall be glad in the Lord, happy in the knowledge that their trust is safe, and shall trust in Him, seek refuge in Him; and all the upright in heart shall glory, knowing that the shelter and protection of God’s almighty hand are theirs. Every believer may make this fact his proud boast, especially for the purpose of encouraging his own heart over against the enmity of the children of the world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
This psalm is a prayer for help.
For the chief musician
"This is for the director of music to use in worship"
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
preserve
save
Hide me from the secret plotting of evildoers
Here "Hide" represents protecting, and "the secret plotting of evildoers represents" represents the harm that evildoers secretly plan to do to David. AT: "Protect me from the harm that evil doers secretly plan to do to me" (See: Metonymy)
from the commotion
The words "hide me" are understood from the previous phrase and can be repeated here. AT: "hide me from the commotion" or "protect me from the commotion"(See: Ellipsis)
the commotion of the doers of iniquity
Possible meanings are that "commotion" refers to 1) a noisy disturbance. AT: "the noisy disturbance that the doers of iniquity make" or 2) a crowd that makes a noisy disturbance. AT: "the noisy crowd of doers of iniquity"
translationWords
psalm
David
voice
God
life
evil
iniquity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 Ps 64 This lament decries the destructive plots and…
Ps 64 This lament decries the destructive plots and arrogant attitude of the wicked (64:1-6). The psalmist turns to God in prayer and takes heart in God’s justice because whatever the wicked do will be undone by the righteous judge. The godly will rejoice and grow in wisdom as they reflect on God’s mighty acts.
64:1-6 These verses form a prayer for rescue from bold and powerful liars.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.