Chú giải Kinh Thánh

This psalm is described as a "psalm of David," and it bears internal evidence that it was composed by him, as it contains first, a prayer for deliverance from enemies Psalm 64:1-6; and second, a confident expectation of deliverance, Psalm 64:7-10; a form of structure found in many of the psalms written by David. It is addressed, or dedicated, as many others are, "To the chief Musician." This fact shows that it was not designed as an expression of mere private feeling, but was intended to be employed in the worship of God. See the notes at the Introduction to Psalm 4:1-8.

The occasion on which this psalm was composed is unknown. In its general structure and character, it bears a strong resemblance to Psalm 58:1-11. Indeed, many of the expressions in the two psalms are the same, and it would seem probable that it was composed with reference to the same occasion, or that the circumstances in the two cases were so similar as to make the same expressions in the main appropriate. The occasion may have been, either the times of persecution under Saul, or the rebellion of Absalom. Perhaps we may suppose, without impropriety, that the former psalm Psa 58:1-11 was composed in the time of Saul, and this in the time of Absalom, and that the circumstances in the two eases were so similar, that the author found the same phraseology which he had used on the former occasion to be appropriate to his present position, or that his feelings were so identical now with what they were then, that he naturally expressed himself in substantially the same language.

The psalm, as observed above, is composed of two parts:

I. A prayer for deliverance from his enemies, with a description of their character, Psalm 64:1-6.

II. An expression of confident expectation that his prayer would be answered, and that God would interpose in his behalf, Psalm 64:7-10.

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 Daniel 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; Psalm 55:2 (notes); Psalm 102 (Title); Psalm 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.

Hide me - Or, more literally, thou wilt hide me. There is both an implied prayer that this might be done, and a confident belief that it would be done. The idea is, Protect me; guard me; make me safe - as one is who is hidden or concealed so that his enemies cannot find him.

From the secret counsel - The word used here - סוד sôd - means properly couch, cushion; and then, a divan, a circle of friends sitting together on couches for familiar conversation, or for counsel. See Psalm 25:14, note; Psalm 55:14, note; compare Job 15:8; Job 29:4. Here the reference is to the consultations of his enemies for the purpose of doing him wrong. Of course, as they took this counsel together, he could not know it, and the word secret is not improperly applied to it. The idea here is, that although he did not know what that counsel or purpose was, or what was the result of their consultations, yet God knew, and he could guard him against it.

Of the wicked - Not the wicked in general, but his particular foes who were endeavoring to destroy him. Luther renders this, "from the assembling of the wicked."

From the insurrection - The word used here - רגשׁה rigshâh - means properly a "noisy crowd, a multitude." The allusion is to such a crowd, such a disorderly and violent rabble, as constituted a mob. He was in danger not only from the secret purposes of the more calm and thoughtful of his enemies who were plotting against him, but from the excited passions of the multitude, and thus his life was in double danger. If he escaped the one, he had no security that he would escape the other. So the Redeemer was exposed to a double danger. There was the danger arising from the secret plottings of the Scribes and Pharisees assembled in council, and there was also the danger arising from the infuriated passions of the multitude. The former calmly laid the plan for putting him to death by a judicial trial; the others took up stones to stone him, or cried, "Crucify him, crucify him!" The word insurrection here does not well express the idea. The word tumult would better represent the meaning of the original.

Of the workers of iniquity - That is, of those who were arrayed against him.

Who whet their tongue like a sword - Who sharpen their tongue; that is, they utter words that will cut deep, or penetrate the soul. The idea is that of slander or reproach - the same idea which we have in Shakespeare (Cymbeline):

"'Tis slander;

Whose edge is sharper than the sword."

This comparison is a favorite one with David. Compare Psalm 52:2; Psalm 57:4; Psalm 59:7.

And bend their bows ... - That is, they prepare for this - as they make ready to shoot who bend their bows, and fix their arrows on the string. The idea here is, that this was deliberate, or was the result of counsel and purpose. It was not an outbreak of mere passion and excitement; it was by fixed design and careful preparation. See Psalm 11:2, note; Psalm 58:7, note.

Even bitter words - We apply the same term bitter now to words of malice and reproach.

That they may shoot in secret - From an unobserved quarter; from a place where they are so concealed that it cannot be known where the arrows come from. There was a purpose to ruin him, and at the same time to conceal themselves, or not to let him know from what source the ruin came. It was not an open and manly fight, where he could see his enemy, but it was a warfare with a concealed foe.

At the perfect - At the upright; at one who is perfect so far as his treatment of them is concerned. Compare Psalm 18:20, note; Psalm 18:23, note.

Suddenly do they shoot at him - At an unexpected time, and from an unlooked-for quarter. They accomplish what they intended; they carry out their design.

And fear not - They feel confident that they are not known, and that they will not be detected. They have no fear of God or man. Compare Psalm 55:19.

They encourage themselves - literally, they strengthen themselves, or make themselves strong. That is, they take counsel; they encourage each other; they urge one another forward; they suggest to each other methods by which what they purpose may be done, and by which difficulties may be overcome. This was a part of their "secret counsel" or their consultation, Psalm 64:2.

In an evil matter - Margin, as in Hebrew, speech. The reference is to their purpose or plan. They strengthen themselves for doing what they know to be a wrong or wicked thing.

They commune - literally, they tell or speak. That is, they tell each other how it may be done, or suggest different methods by which it may be successfully accomplishled. They compare views, that they may select that which will be most likely to be successful. All this indicates plan, consultation, design.

Of laying snares privily - Margin, as in Hebrew, to hide snares. This is a figure derived from the method of taking wild beasts. See Psalm 7:15, note; Psalm 38:12, note. The reference here is to some secret plan by which they intended that the author of the psalm should be entrapped and ruined. It was not a plan of open and manly warfare, but a purpose to destroy him when he would have no opportunity of defense.

They say, Who shall see them? - That is, who will see the snares or pit-falls? Who will be aware of their existence? They sought to make the plan so secret that no one could discover it, or even suspect it; to keep it so concealed that he for whom it was intended could not be put on his guard. Compare Psalm 10:8-9.

They search out iniquities - They search deep; they examine plans; they rack their invention to accomplish it. The original word - חפשׂ châphaś - is a word which is used to denote the act of exploring - as when one searches for treasure, or for anything that is hidden or lost - implying a deep and close attention of the mind to the subject. So here they examined every plan, or every way which was suggested to them, by which they could hope to accomplish their purpose.

They accomplish - This would be better translated by rendering it, "We have perfected it!" That is, We have found it out; it is complete; meaning that they had found a plan to their liking. It is the language of self-congratulatlon.

A diligent search - Or rather, "The search is a deep search." In other words, "The plan is a consummate plan; it is just to our mind; it is exactly what we have sought to find." This, too, is language of self-congratulation and satisfaction at the plan which they had thought of, and which was so exactly to their mind.

Both the inward thought - literally, the inside; that is, the hidden design.

And the heart - The plan formed in the heart; the secret purpose.

Is deep - A deep-laid scheme; a plan that indicates profound thought; a purpose that is the result of consummate sagacity. This is the language of the author of the psalm. He admitted that there had been great talent and skill in the formation of the plan. Hence, it was that he cried so earnestly to God.

But God shall shoot at them with an arrow - That is, Instead of their being able to carry out their purposes of shooting the arrows which they had prepared against others, God will shoot his arrows against them. The tables will be turned. They themselves will experience what they had intended to inflict on others. God will deal with them as they intended to deal with others. The sentiment here is substantially the same as in Psalm 7:15; see the notes at that passage. It is also in accordance with what we often find in the writings of David, when in the close of a psalm he expresses a confident expectation that the prayer which he had offered in the beginning would be heard, or rejoices in the assurance that he had been heard. The idea, also, is involved in this part of the psalm that God will deal with men as they purpose to deal with others; that is, according to their true character. Compare the notes at Psalm 18:25-26.

Suddenly shall they be wounded - Margin, their wound shall be. The Hebrew is, "Suddenly shall be their wounds." The idea is, that the wounds in the case would be theirs; and would be inflicted suddenly. The blows which they thought to give to others would come on themselves, and this would occur at an unexpected moment.