Psalms 64

Psalm 64 is an individual lament and prayer for deliverance in which David contrasts the hidden, malicious schemes of the wicked with the public, retributive justice of God.

• David petitions God for preservation from the fear of his enemies
• The psalmist describes the character of the wicked, focusing on their verbal violence and secretive plots
• The text describes the divine reversal, where God brings the very destruction upon the wicked that they intended for others
• The passage concludes with the faithful responding in gladness and trust in the Lord, acknowledging God's work

• The tongue is described as a sword [H2719] and an arrow [H2671]
• The wicked use secret, hidden plots to target the 'perfect' or 'blameless' [H8535]
• The arrogant questioning of the wicked: 'Who shall see them?' [H7200]
• The divine response is also described as a 'shoot' [H3384] that wounds the wicked

This passage highlights the fundamental conflict between those who believe they can conceal their wickedness from God and the reality that God discerns every secret thought, ultimately vindicating the righteous.

God is the ultimate witness to hidden injustice and will inevitably turn the weapons of the wicked back upon themselves.

The psalm moves from a prayer of individual distress to a contemplation of the wicked's futility, culminating in the collective acknowledgement of God's sovereign justice.

• God will shoot at the wicked (v7)
• The righteous shall be glad in the Lord (v10)

• Those who seek to harm the blameless will find their own weapons falling upon themselves (v8)

• Attributed to David, the psalm reflects a situation where the author is targeted by malicious speech and conspiratorial plotting.
• Matthew Henry observes that the tongue is a 'little member' that boasts great things, and notes that a 'practical disbelief of God's knowledge' is at the root of such wickedness.

• The imagery of 'shooting' or 'treading' a bow [H1869] refers to the physical preparation of ancient weaponry, here applied metaphorically to the preparation of malicious speech.

• The psalm belongs to the category of individual laments but shifts rapidly to a meditation on divine justice.
• The genre includes 'imprecatory' elements, where the psalmist prays for the judgment of the wicked. Interpreters historically debate whether these prayers are personal requests for vengeance (which may conflict with NT commands to love enemies) or prophetic declarations of God's settled judgment against unrepentant sin. Conservative scholarship generally holds the latter, viewing these as alignments with God's holiness rather than personal vendetta.

• The theme of the 'tongue' as an untamable, destructive force is developed further in the New Testament, notably in James 3:5-8.
• The concept of the wicked 'shooting' in secret is juxtaposed against the reality that God acts as the ultimate witness.

• The word 'choirmaster' or 'chief musician' [H5329] indicates this was prepared for temple liturgy, suggesting this personal prayer became a communal confession.
• The word 'shoot' [H3384] (yārah) is used ironically; the wicked shoot [H3384] at the righteous, but God shoots [H3384] the wicked in return.
• The word 'preserve' [H5341] (natzar) implies guarding or watching over, as a sentry guards a post.

• The contrast between the 'suddenly' of the wicked's attack (v4) and the 'suddenly' of God's judgment (v7).
• The progression of the tongue: it begins as a weapon in the mouth of the wicked (v3) and ends as the very instrument of their downfall (v8).