Heading.

‘For the Chief Musician. A Psalm of David.’

Once again the Psalm is dedicated to the Chief Musician, but we are told nothing about it except that it is a Psalm of David.

The Psalm can be divided into four sections as follows:

1) David Prays For Deliverance From Those Who Plot Against Him And Attack Him Verbally Behind His Back (Psa 64:1-4).

2) The Psalmists Description Of The Whisperers Who Think That Their Schemes Are Undetected (64-5-6).

3) But God Has Taken Note And Will Turn Their Schemes Back On Their Own Heads So That All Will See Their Folly And Recognise In Their Demise The Hand Of God (Psa 64:7-9).

4) What Happens In Respect Of David Will Encourage The Righteous Who As A Consequence Will Rejoice In YHWH And Take Refuge In Him (Psa 64:10).

David Prays For Deliverance From Those Who Plot Against Him And Attack Him Verbally Behind His Back ( Psa 64:1-4 ).

We are given no clue as to what situation in life caused the Psalm to be composed, but the words are from one who is facing verbal assault, albeit indirectly. They snipe at him secretly behind his back. They ‘shoot at him in secret places’. They lay ‘secret snares’ saying “Who will see them?” Whenever we find ourselves the subjects of innuendoes hurled at us behind our backs, we can find comfort in this Psalm. Such a situation has been the lot of God’s people throughout all centuries.

Psa 64:1-4

‘Hear my voice, O God, in my complaint,

Preserve my life from fear of the enemy.

Hide me from the secret counsel of evildoers,

From the tumult of the workers of iniquity,

Who have whet their tongue like a sword,

And have aimed their arrows, even bitter words,

That they may shoot in secret places at the blameless,

Suddenly do they shoot at him, and are not afraid.’

The Psalm opens with a prayer that God will hear the complaint that the Psalmist makes against the whisperers who whisper behind his back, and calls on God to enable him not to be afraid of them, ‘preserve my life from the fear of the enemy’. They are not out to attack him physically, but by whispered innuendo, and secret plots behind his back. David experienced such behaviour when he was a Commander under Saul. He experienced it at the time of Absalom’s rebellion. And anyone who is in a position of authority is liable to be subject to such treatment, especially those who are faithful to God. It is a reminder that we can bring such matters to God and leave then there.

So he calls on God to hide him from the ‘secret counsel of evildoers’, from the consequences of their secret planning; to protect him from the vicious disturbing harsh whispers and innuendoes (‘tumult’) of ‘workers of iniquity’. Note God’s verdict on whisperers. They are ‘evildoers’ and ‘workers of iniquity’, as are all whisperers. Whisperers in churches should take note of this. If they have complaints they should bring them out openly, not seek to undermine the authority of those in positions of responsibility by surreptitious means, otherwise they too are doing evil and working iniquity.

There was nothing haphazard about these whispers. Those who whispered behind closed doors took a great deal of trouble about it. They sharpened their tongues as they would a sword. Their words were carefully aimed and let loose in order to cause the most damage. They shot from secret places where they could not be seen and identified. And it was all aimed at one who was blameless of what they accused him of. They spoke innuendoes and lies.

‘They shoot at him, and are not afraid.’ They are brazen in their efforts, and confident that they will not be identified. Thus they have no fear. But they are clearly afraid to come out into the open.

Fuente: Commentary Series on the Bible by Peter Pett

Psalms 64

Psa 64:6 They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.

Psa 64:6 “both the inward thought of every one of them, and the heart, is deep” Scripture References – Note similar verses:

Pro 18:4, “The words of a man’s mouth are as deep waters, and the wellspring of wisdom as a flowing brook.”

Pro 20:5, “Counsel in the heart of man is like deep water; but a man of understanding will draw it out.”

Chapter 65

Theme – This Psalm has a similar theme to that found in Rom 8:19-23. God’s redemption for man (1-3) brings him into His presence (4). In God’s presence is a majesty to great to behold (5-7). This redemption extends to all of mankind (8) and overflows into the redemption of His creation (9-13).

We see the theme of the redemption of mankind and of His creation in chapter 8 of Romans.

Psa 65:3  Iniquities prevail against me: as for our transgressions, thou shalt purge them away.

Psa 65:3 Comments – God did provide an atonement to purge our sins away through the sacrifice of the Lord Jesus Christ. Note:

JPS, “The tale of iniquities is too heavy for me; as for our transgressions, Thou wilt pardon them.”

WEB, “Sins overwhelmed me, But you atoned for our transgressions.”

Psa 65:11 Thou crownest the year with thy goodness; and thy paths drop fatness.

Psa 65:11 “and thy paths drop fatness” Comments – When we learned to walk in the path that Jesus has called us, we find of peace, fullness and abundance; however, mixed within these manifold blessings is a life of self-discipline that crucifies the flesh, as well as unpleasant experiences, such as persecutions and suffering for the name of Jesus. This does not means that these experiences are leanness to our soul, for the Scriptures declare that to a hungry soul, even the bitter things in life are sweet (Pro 27:7).

Pro 27:7, “The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.”

This means that when we continue to follow Jesus in the difficult times, He has a way of bringing us through such bitter experiences within an inner peace and joy that passes understanding, for this inner joy is s divine joy placed there by God, a joy that does not proceed from the flesh, but from the spirit of man. Thus, does our walk with Jesus drop fatness at all times, both in the easy times and in the difficult times.

Psa 65:12 They drop upon the pastures of the wilderness: and the little hills rejoice on every side.

Psa 65:13  The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.

Psa 65:13 “The pastures are clothed with flocks” – Comments – In Chipley, Florida, while driving on Highway 77, you see hills covered in cattle: such a beautiful sight.

Psa 65:13 “the valleys also are covered over with corn; they shout for joy, they also sing.” – Comments – In 1998 while driving through Scipio, Utah, I saw the majestic Rocky Mountains on either side and the beautiful valleys clothed and covered with corn and alfalfa fields. It puts a feeling inside you that is hard to describe. You feel the joy of the land all around you as it receives proper tending, and you see the land as it yields the increase that God’s intended it to produce. There is a sense of fulfillment in the experience of driving through this fruitful land.

The earth not only shouts and sings. It also travails (Rom 8:22).

Rom 8:22, “For we know that the whole creation groaneth and travaileth in pain together until now.”

Fuente: Everett’s Study Notes on the Holy Scriptures

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.

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

Cheth. True Piety the Calling of the Believers.

v. 57. Thou art my Portion, O Lord; I have said that I would keep Thy words. To realize at all times that God is his Portion, his Inheritance, and that for that reason he intends to observe the words of the Lord, this is the calling of the faithful, in this everyone who is a child of God fulfils his destiny.

v. 58. I entreated Thy favor, literally, “I appealed with supplications to Thy face,” with my whole heart, begging for a manifestation of divine grace; be merciful unto me according to Thy word, the believer once more holding the Lord to His promise.

v. 59. I thought on my ways, carefully examining them from all sides to see whether they were in agreement with God’s Word, and turned my feet unto Thy testimonies, deciding quickly in favor of following the Word of God all alone.

v. 60. I made haste, for the Lord delights in quick decisions in His favor, and delayed not to keep Thy commandments, always ready to exercise his piety in good works.

v. 61. The bands of the wicked have robbed me, rather, “the cords of the wicked have surrounded me,” that is, they have laid their snares for him as they do for all children of God who show that their profession of godliness is sincere; but I have not forgotten Thy Law; in fact, the remembrance of the Word of God gives to the believer his wonderful strength.

v. 62. At midnight, as he meditates upon the wonderful manifestations of God’s favor, I will rise to give thanks unto Thee because of Thy righteous judgments, to acknowledge with proper gratitude the judgments of God’s righteousness.

v. 63. I am a companion of all them that fear Thee, whose piety causes them to seek companionship of people of their own way of thinking, and of them that keep Thy precepts. All believers are united by their common faith, in a common cause.

v. 64. The earth, O Lord, is full of Thy mercy, the evidences of His merciful blessings are everywhere to be found; teach me Thy statutes; for only the proper appreciation of the Word of God as the highest treasure given by God will cause one to realize the incomparable greatness of His mercy. All Christians are eager to possess the light, the consolation, and the strength of the Word of God.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

AT a time of great danger from domestic enemies, who threaten insurrection (Psa 64:2), the psalmist first complains to God, and entreats his aid (Psa 64:1-6); after which he boldly denounces his foes, and threatens them with discomfiture (Psa 64:7, Psa 64:8). Finally, he draws a lesson from their fate, of warning to men in general (Psa 64:9), and of encouragement to the righteous (Psa 64:10). 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 (Psa 64:1-4, Psa 64:7-10) are separated by one of two verses (Psa 64:5, Psa 64:6).

Psa 64:1

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.

Psa 64:2

Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity. The first danger is from secret plots, which David knows to be going on against his authority (2Sa 15:1-12). The second, and greater danger, will be from open insurrection (2Sa 17:1-14).

Psa 64:3

Who whet their tongue like a sword (comp. Psa 55:21; Psa 57:4; Psa 59:7). And bend their bows to shoot their arrows, even bitter words (comp. Psa 11:2; Psa 57:4). Calumny was what David especially feared, and what actually brought about his downfall (see 2Sa 15:2-6). The “bitterness” of his enemies is further emphasized by the speeches and curses of Shimei (2Sa 16:5-13).

Psa 64:4

That they may shoot in secret at the perfect; or, in their hiding places. David does not scruple to call himself “perfect,” using the word in the sense in which it is used of Job (Job 1:1; Job 2:3), meaning a sincere and upright man. Suddenly do they shoot at him, and fear not. They are not afraid, though it is “the anointed of the Lord,” whom to attack is not only rebellion, but sacrilege (see 2Sa 1:14).

Psa 64:5

They encourage themselves in an evil matter; or, in an evil schemethe plan of making David unpopular, and then raising the standard of open revolt against him (2Sa 15:1-12). They commune of laying snares privily. The ungodly continually set traps for the righteous, who are so simple that they often fall into them. We do not know the exact proceedings of his enemies against David at the time, the narrative of 2Sa 15:1-37 being so brief; but it was probably by some trickery that David was induced to quit the stronghold of Jerusalem, and so yield the seat of government, and many other advantages, to his rival. They say, Who shall see them? (comp. Psa 10:11; Psa 59:7; Psa 94:7). It is an inveterate folly for men to imagine, either that God will not see their actions, or that he will pay no heed to them. A spurious humility is brought into play in the latter caseHow can it be supposed that God will note the doings of such worms as men?

Psa 64:6

They search out iniquities; they accomplish a diligent search; rather, they devise iniquities. We have accomplished (they say) a well devised device. So modern critics generally (Hengstenberg, Kay, Cheyne, Canon Cook, Revised Version). Both the inward thought of every one of them, and the heart, is deep. Therefore the righteous man is in great danger from them, unless God interpose.

Psa 64:7

But God shall shoot at them with an arrow. But God will interpose. As they have shot with their arrows at the righteous (Psa 64:3), so with his arrow shall God shoot at them. Suddenly shall they be wounded. The first word, “suddenly,” may belong equally well either to the preceding or to the following clause. The result is all that is important. Not the righteous, but they themselves, shall receive the wound; literally, their wound shall be.

Psa 64:8

So they shall make their own tongue to fall upon themselves; rather, so shall they be made to stumble; their own tongue shall be against them. The tongue, which they “whetted like a sword,” shall be the principal means of bringing them into trouble (see 2Sa 17:1-23). All that see them shall flee away; rather, shall wag the head (Cheyne, Revised Version) in derision.

Psa 64:9

And all men shall fear, and shall declare the work of God. The fate of David’s enemies shall cause widespread fear and alarm. Men shall perceive God’s hand in it, and shall be led, in consequence, to declare “God’s work.” The tragic ends of Ahithophel and Absalom were certainly well calculated to impress the minds of men generally, and to strike awe into the hearts of those who had looked with indifference, or even, perhaps, with satisfaction, on the political troubles. For they shall wisely consider of his doing; rather, for they shall understand his operation. They shall understand, i.e; that God is on the side of the righteous, and, when danger presses, will interpose on their behalf, to the terrible discomfiture of the wicked.

Psa 64:10

The righteous shall be glad in the Lord, and shall trust in him. The righteous, delivered from their imminent peril, naturally “rejoice in the Lord,” i.e. rejoice in God’s goodness to them, and feel their confidence in him increased. And all the upright in heart shall glory (comp. Psa 32:11; Psa 58:11). A thrill of joy passes through the whole of God’s people, whether they were involved in the danger escaped or not.

HOMILETICS

Psa 64:3

Bitter words.

Of the ten commandments, two are directed against sins of speechone against profane words concerning God; the other against slanderous words concerning our neighbours. No sins are apt to be thought more lightly of than sins of the tongue; yet no sins are more severely and constantly denounced in Scripture. Probably no class of sins does more mischief in the world. Our words are spoken of as the special object of Divine knowledge (Psa 139:4). The sinfulness of “bitter words“ is seen

(1) in their sourcethey flow from a bitter fountain in the heart;

(2) in their utterancethey have a bitter taste in the mouth;

(3) in their resultsthey infuse bitterness into life.

I. IN THEIR SOURCE. St. James compares the heart to a fountain, and notes the unnatural anomaly that from the same source should flow sweetness and bitterness, blessing and cursing, praise and slander (Jas 3:8-12). If the heart harboured no envy, malice, anger, pride, uncharitableness, ill-natured censorious judgments, how sweet and refreshing would the flow of speech be (Eph 4:29-32; Mat 15:18)!

II. IN THEIR UTTERANCE. Our Lord speaks of the good man bringing forth what is good from “the good treasure of his heart,” and the evil man, that which is evil “out of the evil treasure” (Mat 12:35). Solomon marks it as one great difference between a wise man and a fool, that the former knows how to hold his tongue (Pro 10:19; Pro 29:11). A good man may be aware of envious evil, uncharitable thoughts; but he is very careful how he gives them vent in bitter words. His prayer is, “Keep the door of my lips” (Psa 141:3). Some people not merely find a pleasure in uttering all the sharp unkind things that occur to them; they persuade themselves it is a duty. No matter how bitter the word may be, out it comes, on the plea, “I must be honest; I must always speak my mind.” Why must you? It is not honesty; it is want of self-control, of sympathy, good feeling, Christian and Christ-like consideration for others.

III. IN THEIR RESULTS. The word once spoken, like the bolt overshot, cannot be recalled. But the deadliest arrow can hit but one mark; the bitter word may fly from lip to lip, growing as it flies, and inflict a thousand wounds before it is forgotten. David suffered much from bitter words. He counts it a great instance of God’s goodness when he defends his servants “from the strife of tongues” (Psa 31:20; cf. Psa 31:13, Psa 31:18). Unjust, slanderous, cruel words are compared to arrows, swords, spears, razors, serpents’ teeth, burning coals (Psa 52:2-4; Psa 55:21; Psa 57:4; Psa 58:4; Psa 120:4; Psa 111:3).

Bitter words were no small part of the bitter cup which our Saviour drank for us, and of which he warned his disciples they must taste. Spoken by the unbelieving world, “falsely for his sake,” they are the Christian’s glory (Mat 5:11; Mat 10:25); but spoken by Christians of Christians, they are weapons put into the hand of unbelief. The bitterness of controversy has perhaps been a greater hindrance to truth than the assaults of atheism. Wherever this Marah flowsin the Church, the home, the social circle, the nationit poisons life. Seek to cast into it the healing branch (Col 4:6).

HOMILIES BY W. FORSYTH

Psa 64:1-10

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. (Psa 64:5.) 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

Psa 64:1-10

Danger and faith.

The psalm was probably written by David at the court of Saul.

I. DANGER. (Psa 64:2-6.)

1. To character. From slander.

2. To life. (Psa 64:1.) 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. (Psa 64:7, Psa 64:8.)

“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. (Psa 64:8.) They shake the head, or flee away, so that they become separate and scattered.

2. Upon men generally. (Psa 64:9.) 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.

Fuente: The Complete Pulpit Commentary

Psalms 64.

David prayeth for deliverance, complaining of his enemies: he promiseth himself to see such an evident destruction of them, that the righteous shall rejoice at it.

To the chief musician, A Psalm of David.

Title. lamnatseach mizmor ledavid. This psalm was probably written by David when he was fallen into disgrace with Saul, and driven from his court, perhaps, through the calumnies and falsehoods which Saul’s courtiers vented against him, in order to ingratiate themselves with the king. He complains in it greatly of the treachery of his enemies, which he describes in strong metaphors to the 6th verse, after which follows the assurance of their downfall, and the exaltation of the righteous.

Psa 64:1. From fear of the enemy The fear seems to be something contrived to destroy, by way of terrifying. See Isaiah 24 where it is mentioned with the pit and the snare, as an engine of destruction.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 64

To the chief Musician, A Psalm of David

Hear my voice, O God, in my prayer:
Preserve my life from fear of the enemy.

2Hide me from the secret counsel of the wicked;

From the insurrection of the workers of iniquity:

3Who whet their tongue like a sword,

And bend their bows-to shoot their arrows, even bitter words:

4That they may shoot in secret at the perfect:

Suddenly do they shoot at him, and fear not.

5They encourage themselves in an evil matter:

They commune of laying snares privily;
They say, Who shall see them?

6They search out iniquities;

They accomplish a diligent search:
Both the inward thought of every one of them, and the heart, is deep.

7But God shall shoot at them

With an arrow: suddenly shall they be wounded.

8So they shall make their own tongue to fall upon themselves:

All that see them shall flee away.

9And all men shall fear,

And shall declare the work of God;
For they shall wisely consider of his doing.

10The 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. 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 wickedfrom the tumultuous throng of evil doers.Delitzsch: is the club or clique, the noisy crowd. Perowne translates 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 Gods 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. 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 Gods help (J. H. Mich.), or of the ungodly: we have it ready (Geier, Rosenmller, De Wette), we are ready (Ewald, Kster, 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 the 3. plur. perf. (Aben Ezra, Kimchi), or (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 arrowsuddenlythese are their wounds. They are overthrown, over themselvestheir 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 strtzt 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 (shall fear) (and shall see it).[And understand His work.The 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 Gods 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 Gods 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 weaponsthis 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 Gods face.Frisch: Gods arrows have a different effect from those which men shoot.Tholuck: If we rejoice when Gods 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.Gods 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 devils 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.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Psalm is very similar to many that we meet with. It contains the cry of an awakened soul against the enemies of his salvation, in which is contained an assurance of deliverance, from the well known character of a covenant God, and a well-grounded dependence upon him.

To the chief musician, A Psalm of David

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Reader will hardly need the aid of a commentator to direct his mind principally to the person of Christ, as being the persecuted soul here complaining. The enemy here spoken of is one special character defined to be so. And Christ’s personal conflict was with him. And who can overlook the Jewish counsel before whom Christ was arraigned, when he stood before Pilate? Mat 27:1 . While we always remember to keep alive in our minds the unequalled sorrows and afflictions of Jesus, we may then, without any injury to the word of God, consider also the sorrows and afflictions of his people as set forth by them.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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.

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

It is “To the chief musician, a psalm of David.” Thus the godly are consoled by the assurance of God’s sudden and retributive judgment of their enemies, who are here described not as reprobates only but as malicious against the righteous, plotting and conspiring. But suddenly God’s judgment falls, others fear as they behold God’s doing, and the righteous rejoice in Jehovah Who has thus appeared at length in vindication of His name.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 64:1-6

1Hear my voice, O God, in my complaint;

Preserve my life from dread of the enemy.

2Hide me from the secret counsel of evildoers,

From the tumult of those who do iniquity,

3Who have sharpened their tongue like a sword.

They aimed bitter speech as their arrow,

4To shoot from concealment at the blameless;

Suddenly they shoot at him, and do not fear.

5They hold fast to themselves an evil purpose;

They talk of laying snares secretly;

They say, Who can see them?

6They devise injustices, saying,

We are ready with a well-conceived plot;

For the inward thought and the heart of a man are deep.

Psa 64:1 Hear Many strophes in the Psalms are introduced with the imperative (cf. Psa 17:1; Psa 27:7; Psa 28:2; Psa 30:10; Psa 39:12; Psa 54:2; Psa 61:1; Psa 64:1; Psa 84:8; Psa 102:1; Psa 119:149; Psa 130:2; Psa 143:1). The Psalms are often prayers to God beseeching Him to act for His people or a righteous follower.

Prayer is a wonderful privilege to the people of God. It releases a power into the world that was not present before. See the three Special Topics below.

SPECIAL TOPIC: EFFECTIVE PRAYER

SPECIAL TOPIC: INTERCESSORY PRAYER

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

NASB, NRSVcomplaint

NKJVmeditation

LXXpetition

The noun (BDB 967) is used often in poetry for a complaint.

1. Job 7:11; Job 9:27; Job 10:1; Job 21:4; Job 23:2

2. Psa 55:2; Psa 142:2

3. Pro 23:29

The psalmist is addressing God about the unfairness of life related to the attacks of fellow covenant people.

preserve my life from dread of the enemy The verb (BDB 665 I, KB 718, Qal imperfect) is used with the preposition from in Psa 12:7; Psa 32:7; Psa 140:1; Psa 140:4. It is used of God keeping, guarding, or preserving in Deu 32:10; Psa 25:20; Psa 31:23; Psa 40:11; Isa 26:3; Isa 42:6; Isa 49:8. God’s people can trust that He is protecting them. This is not meant to imply a life without problems, but the sure presence of God and His gracious mercy toward those who seek Him.

the enemy The word is singular but used in a collective sense (cf. Psa 64:2-6).

Psa 64:2 The verb hide (BDB 711, KB 771, Hiphil imperfect) is parallel to preserve in Psa 64:1. The psalmist feels threatened by other covenant partners who secretly plan his demise.

Notice the psalmist asks YHWH to hide him but the wicked hide their secret plans to destroy him (cf. Psa 64:5).

NASBtumult

NKJVinsurrection

NRSVscheming

TEV, REBmobs

NJBgangs

JPSOAcrown

This root occurs only three times in the OT. It is translated in the NIV as

1. Psa 2:1 conspire

2. Psa 55:14 throng

3. Psa 64:2 noisy crown

Psa 64:4 blameless The term (BDB 1070) denotes a moral innocense, not a sinless person (i.e., no known, intentional sin). It was used of Job (cf. Job 1:1; Job 1:8; Job 2:3; Job 8:20; Job 9:20-22; Psa 37:37). See SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH .

Psa 64:5

NASBwho hold fast to themselves an evil purpose

NKJVthey encourage themselves in an evil matter

NRSVthey hold fast to their evil purpose

TEVthey encourage each other in their evil plots

NJBthey support each other in their evil designs

JPSOAthey are themselves with an evil word

REVthey confirm their wicked resolves

The NIDOTTE, vol. 2, p. 72, lists several possible meanings/connotations for the Piel form of the verb (BDB 304, KB 302).

1. hold fast

2. they strengthen for themselves (i.e., mutual support)

3. they make firm for themselves (i.e., confirm their evil intents)

Who can see them This phrase refers to

1. the secret plans to snare the psalmist

2. the disbelief that God knows and will act on the psalmist’s behalf (cf. Job 22:13; Psa 10:11; Psa 59:7; Psa 94:7; Isa 29:15; Eze 8:12)

Psa 64:6 In Psa 64:6 there are three words that share the Hebrew letters, (BDB 344).

1. search out (NASB, devise)

2. well conceived

3. plot

the inward thought and the heart of a man are deep In context this refers to the evil motives of the psalmist’s enemies. BDB defines deep (BDB 771) as unsearchable (cf. Job 12:22; Ecc 7:24 [twice]) or mysterious. The NJB and the Anchor Bible translate it so as to describe YHWH’s knowledge of their actions. However, it seems Psa 64:1-6 is about the enemies’ activities andPs. Psa 64:7-9 is about YHWH’s response.

The UBS Text Project (pp. 282-284) shows a number of textual issues and possibilities in these two verses. Most of them have a C rating (considerable doubt).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. Hebrew. mizmor. App-65.

of David = relating to David and the true David.

God. Hebrew. Elohim. App-4.

prayer = musing.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 64:1-10

Psa 64:1-10 , another psalm of David.

Hear my voice, O God, in my prayer: preserve my life from the fear of the enemy ( Psa 64:1 ).

You know, fear is a horrible thing. And fear can actually get hold of a person’s life and be a very debilitating force within a person’s life. “Preserve me from fear.”

Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: Who sharpen their tongue like a sword, and they bend their bows to shoot their arrows, even their bitter words ( Psa 64:2-3 ):

And so here David now pictures his enemies as they are going around talking about him, sharpen their tongues to cut him to pieces with their mouths, and they take their bows and they shoot the bitter words at him.

That they may shoot in secret at the perfect: suddenly do they shoot at him, and they fear not. They encourage themselves in an evil matter: and they commune of laying their traps privately; they say, Who is going to see them? And they search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep. But God shall shoot at them with an arrow; suddenly they shall be wounded. And so they shall make their own tongue to fall upon themselves: all that see shall flee away. And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory ( Psa 64:4-10 ).

So a prayer of David for preservation from his enemies, for protection. Those that were seeking to destroy him with their words. “O God, turn their devices against them. Be my defense. All those that trust in the Lord and all the upright in heart shall glory.” “

Fuente: Through the Bible Commentary

Psa 64:1-4

EVIL SLANDERERS JUDGED BY THE LORD

SUPERSCRIPTION: FOR THE CHIEF MUSICIAN. A PSALM.

A SONG OF DAVID.

Again, there is no legitimate objection to receiving the superscription as correct. It is an older opinion, by many centuries, than those hypothetical ascriptions which represent it as “reflecting the situation between Mordecai and Haman, or as concerning the conflict “Between Daniel and his enemies in Babylon which found its climax in the lion’s den.

Not only are the words of this psalm applicable to both Mordecai and Daniel, but to many other persons and situations also.

David’s life was troubled by many situations in which the words of this psalm might have been inspired; but very few scholars have even hazarded a guess as to what, exactly, the real occasion was. We respect the words of Rawlinson who named it.

“The author is probably David, as asserted in the title; and the occasion or time was that period a little preceding the open revolt of Absalom.

The frequent mention of the “secrecy” of the enemies in the first part of the Psalm might indicate that the revolt of Absalom was in its formative stages. It is also true that there could have been many other occasions in the psalmists reign when similar opposition was manifested.

Seemingly, the most natural divisions of the psalm are (1) Psa 64:1-4; (2) Psa 64:5-6; and (3) Psa 64:7-10.

Psa 64:1-4

“Hear my voice, O God, in my complaint:

Preserve my life from fear of the enemy.

Hide me from the secret counsel of evil-doers,

From the tumult of the workers of iniquity;

Who have whet their tongues like a sword,

And have aimed their arrows, even bitter words,

That they may shoot in secret places at the perfect:

Suddenly do they shoot at him, and fear not.”

“Preserve my life from fear of the enemy” (Psa 64:1). The interest in this verse is that the psalmist does not pray for protection against the enemy, but that he may be delivered from the fear that might be caused by the situation. “This makes good sense, because such deliverance would put an end to all impediments to clear thinking and firm resistance.

“Secret counsel … secret places” (Psa 64:1; Psa 64:4). A prominent feature of the activity of the evil-doers here is their secrecy. They did not come out openly against David, but contrived many devices by which they hoped to undermine his authority and eventually destroy him.

“They whet their tongues … aim their arrows … even bitter words” (Psa 64:3). A second prominent feature of this conspiracy was simple enough. It was a campaign of secret slander. Spurgeon has a priceless little paragraph about that type of campaign.

“Is it possible for justice to invent a punishment sufficiently severe to meet the case of the dastard who defiles my good name and remains himself in concealment? An open liar is an angel compared with this demon. Vipers and cobras are harmless and lovable creatures compared with such a reptile. The devil himself might blush at being the father of so base an offspring.

“In this situation, the psalmist knows of his enemies but not when they may strike. That is why he prays to be hidden (Psa 64:2).

Speaking of all that activity of the enemies mentioned in Psa 64:3, Matthew Henry observed: “If they spent half that much energy in the pursuit of righteousness, it might serve to save them.

E.M. Zerr:

Psa 64:1-2. Secret counsel of the wicked enemies of David was what he dreaded most. It is not so difficult to meet soldiers who come out like men into the open and fight manfully. But a cowardly plotter is hard to meet, hence the psalmist implored the help of God in his difficulties. An insurrection is an unlawful, disorderly uprising against society and lawful government.

Psa 64:3. As a man would whet his sword in preparation for a conflict. so these enemies of David prepared to speak slanderous words against him. It is necessary to bend a bow in order to cast an arrow. Likewise the foes of David drew their tongues into a tension to discharge the arrows of bitter words.

Psa 64:4. Shoot in secret is like the bushwhaker in carnal warfare. This phrase was used concerning the same actions described in the preceding verse.

Fuente: Old and New Testaments Restoration Commentary

This is the cry of distress, and yet not of despair. The singer is beset by wily enemies who plan and plot against him with malicious and persistent determination. In great detail he describes their method. It is secret counsel and studied cruelty. They have one object, to harm the righteous by shooting at him from secret places. They strengthen themselves by declaring that none can see them. This is the singer’s distress. The warfare is unequal. His foes are not in the open, but under cover. At verse Psa 64:7 we have the beginning of his account of the reason why his distress is not despair. Over against his foes’ evil determination to shoot at the righteous is the fact that God will shoot at them. That is the security of the trusting sod. In New Testament times the truth is expressed differently, but the principle abides, “If God be for us, who can be against us?” The practical application of this to the righteous is that there is no need for them to attempt to take vengeance on their enemies. Their one care is to trust God. Such trust will issue in gladness, and the inevitable vindication of their faith. In order to do this we ever need to pray as the psalmist does, not so much for deliverance from enemies as for deliverance from fear of them.

Fuente: An Exposition on the Whole Bible

Deliverance from Powerful Foes

Psa 64:1-10

Another of the psalms dating from Sauls persecution. There are two stanzas.

Prayer for preservation, Psa 64:1-6

Insult, sarcasm, and slander still fall to the lot of those who will live godly in this world. Very few of us are safe from poisoned arrows. Because the world is so full of evil men, who are disposed to put the worst construction on every act, we should be constantly on our guard to give no needless cause to the enemy to blaspheme, 2Sa 12:14. Daniel gives us an admirable illustration of this, since his enemies had no cause against him, save as it concerned the law of his God, Dan 6:5.

Assurance of divine vindication, Psa 64:7-10

David felt that God had undertaken to be his champion. His arrows were flying through the air thick and fast. Curses come home to roost, and the overthrow of wickedness by the floating mines set to wreck the righteous, is evidence of Gods government of the world. Let the righteous look forward with quiet confidence to the time when the world shall be righted, and when the water-pots that are now filled to the brim with tears shall yield the wine of the wedding-feast.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psalm 64

The Wicked and their End

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.)

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 2943, bc 1061

Hear: Psa 27:7, Psa 55:1, Psa 55:2, Psa 130:1, Psa 130:2, Psa 141:1, Psa 143:1-3, Lam 3:55, Lam 3:56

preserve: Psa 17:8, Psa 17:9, Psa 31:13-15, Psa 34:4, Psa 56:2-4, Act 18:9, Act 18:10, Act 27:24

Reciprocal: Psa 5:1 – Give Psa 119:149 – Hear Psa 140:6 – hear Jer 18:19 – Give

Fuente: The Treasury of Scripture Knowledge

GOD THE DEFENCE OF THE PERSECUTED

Preserve my life.

Psa 64:1

I. This is the cry of distress, and yet not of despair.The Psalmist is beset by wily enemies who plan and plot against him with malicious and persistent determination. In great detail he describes their method. It is that of secret counsel and studied cruelty. They have one object, that of harming the righteous by shooting at him from secret places. They strengthen themselves by declaring that none can see them. This is his distress. The warfare is unequal. His foes are not in the open, but under cover. At verse seven we have the beginning of his account of the reason why his distress is not despair. Over against their evil determination to shoot at the righteous is the fact that God shall shoot at them. That is the security of the trusting soul.

II. In New Testament times the truth is expressed differently, but the principle abides, If God be for us, who can be against us?The practical application of this to the righteous is that there is no need for them to attempt to take vengeance on their enemies. Their one care is to trust in God. Such trust will issue in gladness, and the inevitable vindication of their faith. In order to this we ever need to pray, as the Psalmist does, not so much for deliverance from enemies as for deliverance from fear of them.

Illustration

The Divine deed, patent to all, of judicial retribution, becomes a blessing to humanity. Passed on from mouth to mouth it becomes a warning. For the righteous in particular it becomes a consoling and joyous confirmation of faith. The righteous rejoices in his God, Who by judging and redeeming in this fashion makes history the history of redemption; with so much the more confidence he hides himself in Him; and all the upright glory in God, Who looks into the heart, and in deeds acknowledges those whose hearts are conformed to Him.

Fuente: Church Pulpit Commentary

The vanity of evil-doers.

To the chief musician: a psalm of David.

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”!

Fuente: Grant’s Numerical Bible Notes and Commentary

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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

REFLECTIONS.This psalm describes at large the plots and insinuations of Davids enemies for his destruction. They took secret counsel against him, and he cried and prayed, on the contrary, that God would hide and shelter him in his secret pavilion, a retreat the wicked cannot approach. There he saw the divine protector prepare his pointed arrows against them. He saw the Lord not only preparing his arrows, but shooting them with sure aim on the mountains of Gilboa. So is the law;It shall be done to him as he thought to do to his neighbour.

As the prophets kept their eye on the Messiah, and ultimately referred their joys and sorrows to him, we may here be reminded of our Saviours sufferings, and of the persecution of the church from the same wicked world. And as the psalm concludes with gladness and glory, so shall the contest conclude, which Christ and his saints have with their enemies.

This psalm is supposed to have been written by David when a year of great plenty had followed a time of drought and scarcity. The ascription of it to Jeremiah and Ezekiel, in some ancient copies, is not worthy of notice. It exhibits the true sublime of Hebrew posy.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

LXIV. Prayer of a Righteous Man against Treacherous Foes.

Psa 64:6. The text needs correction. We may read, They plan evil deeds: they have hidden a well-devised plot, for the inner man is incurable and their heart is deep.

Psa 64:8. Read, He shall make them stumble because of their tongue.

Fuente: Peake’s Commentary on the Bible

PSALM 64

The description of the wicked and their devices; the retributive judgment that will overtake them, leading to the fear of God, and the joy of the righteous in the Lord.

The psalm looks on to a future day when the evil of the world will come to a head, and be publicly dealt with by the judgment of God, leading all men to fear God.

(v. 1) The psalm opens with the prayer of the godly man to be preserved, not only from the enemy, but from the fear of the enemy.

(vv. 2-6) The psalmist spreads out before God the evil devices of the enemy, realizing that the wicked are taking secret counsel against him. Moreover, moved by the secret counsels of the wicked leaders, the tumultuous crowd (JND) is hounded on to execute these secret plans. The crowd is urged on by sharp and bitter words against all that is of God; like a flight of arrows shot at venture. Slanderous charges are made without scruple or remorse. The wicked encourage one another in evil. Not only do they shoot the secret arrow of slander, but they lay snares to entrap the godly. They speak with fair words, and affect pious motives in order to obtain their evil ends. In their self-confidence they think that none will see the evil plans that, with deep duplicity, they have diligently devised.

(vv. 7-8) Nevertheless, acting without fear (v. 4), and thinking that none can see their snares, they forget God to whom all is open, and who can read the inward thought of every one of them, however deeply hidden in the heart. The God to whom all is known, will bring upon them retributive judgment. The arrow they had used against others, will strike them; the bitter words used against others will fall upon themselves.

(vv. 9-10) The judgment of the wicked will lead all men to fear God, and consider His works. The righteous will be glad in the Lord, trust in the Lord, and exult at the overthrow of the wicked.

Fuente: Smith’s Writings on 24 Books of the Bible

64:1 [To the chief Musician, A Psalm of David.] Hear my {a} voice, O God, in my prayer: preserve my life from fear of the enemy.

(a) In that he calls to God with his voice, it is a sign that his prayer was vehement, and that his life was in danger.

Fuente: Geneva Bible Notes

Psalms 64

David asked God to judge the enemies of the righteous in this individual lament psalm. He requested divine protection and voiced confidence that God would judge his wicked foes.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. A plea for protection 64:1-2

David opened his psalm with a complaint in which he asked God to preserve him from dreading the plots of wicked enemies who conspired in secret against him.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 64:1-10

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.

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.

Fuente: Expositors Bible Commentary