Psa 64 | CalvinCommentaries | STEP | PSALM 64 This psalm expresses the language of complaint and prayer. David, in order that he may incline God to compassionate his case, dwells upon the injustice and cruelty, the intrigues and deceitfulness of his enemies. At the close, his eyes are directed to God, in the anticipation of a joyful deliverance from their hands. To the chief musician. A Psalm of David. 1 . Hear my voice, O God: in my prayer: preserve my life from fear of the enemy. 2 . Hide me from the counsel of the wicked; from the assembly of the workers of iniquity. 3 . For they have whetted their tongue like a sword; they have directed [or aimed ] for their arrow a bitter word, [or report.] 4 . To shoot in secret at the perfect; suddenly will they shoot, and not fear. 5 . They assure themselves in an evil work, they commune of laying snares privily; they say, Who shall see them? 6 . They have searched out iniquities, they have accomplished a diligent search, [lit. a search searched out,] both the inward part of each of them, and the heart, is deep. 1. Hear my voice, O God! He begins by saying that he prayed earnestly, and with vehemence, stating, at the same time, what rendered this necessary. The voice is heard in prayer, proportionally to the earnestness and ardor which we feel. He condescends upon the circumstances of distress in which he was presently placed, and takes notice of the dangers to which his life was exposed from enemies, with other points fitted to excite the favorable consideration of God. His praying that God would protect his life, proves that it must have been in danger at this time. In the second verse, he intimates that his enemies were numerous; and that, without divine assistance, he would be unable to sustain their attacks. Some difficulty attaches to the words, from their being susceptible of two meanings. The Hebrew term סוד , sod, which signifies a secret, is understood by some to refer here to the secret plots of the wicked, and by others, to denote their meeting together for consultation. In translating it, I have employed a word which admits of either interpretation. The term רגשת , rigshath, used in the second part of the verse, may also be rendered in two ways, as meaning either an assembly of men, or noise and uproar. It comes from רגש , ragash, a root signifying to make a tumult. This would suggest that the word סוד , sod, in the former clause, might refer to the clandestine plots of the wicked, and רגשת , rigshath, in the latter, to their open violence; and that David prayed to be protected, on the one hand, from the malicious purposes of his enemies, and, on the other, from the forcible measures by which they proceeded to put them into execution. But the meaning first given, and which I have adopted, seems the most simple and natural, That he solicits the compassion of God, by complaining of the number that were banded against him. Still his language implies that he looked upon the protection of heaven as amply sufficient against the greatest combination of adversaries. I may add, that there is an implied plea for strengthening his cause in prayer, in what he says of the malice and wickedness of those who were opposed to him; for the more cruel and unjust the conduct of our enemies may be, we have proportionally the better ground to believe that God will interpose in our behalf.

Psalms 64

PSALM 64

This psalm expresses the language of complaint and prayer. David, in order that he may incline God to compassionate his case, dwells upon the injustice and cruelty, the intrigues and deceitfulness of his enemies. At the close, his eyes are directed to God, in the anticipation of a joyful deliverance from their hands.

To the chief musician. A Psalm of David.

1. Hear my voice, O God! He begins by saying that he prayed earnestly, and with vehemence, stating, at the same time, what rendered this necessary. The voice is heard in prayer, proportionally to the earnestness and ardor which we feel. He condescends upon the circumstances of distress in which he was presently placed, and takes notice of the dangers to which his life was exposed from enemies, with other points fitted to excite the favorable consideration of God. His praying that God would protect his life, proves that it must have been in danger at this time. In the second verse, he intimates that his enemies were numerous; and that, without divine assistance, he would be unable to sustain their attacks. Some difficulty attaches to the words, from their being susceptible of two meanings. The Hebrew term סוד, sod, which signifies a secret, is understood by some to refer here to the secret plots of the wicked, and by others, to denote their meeting together for consultation. In translating it, I have employed a word which admits of either interpretation. The term רגשת, rigshath, used in the second part of the verse, may also be rendered in two ways, as meaning either an assembly of men, or noise and uproar. It comes from רגש, ragash, a root signifying to make a tumult. This would suggest that the word סוד, sod, in the former clause, might refer to the clandestine plots of the wicked, and רגשת, rigshath, in the latter, to their open violence; and that David prayed to be protected, on the one hand, from the malicious purposes of his enemies, and, on the other, from the forcible measures by which they proceeded to put them into execution. But the meaning first given, and which I have adopted, seems the most simple and natural, That he solicits the compassion of God, by complaining of the number that were banded against him. Still his language implies that he looked upon the protection of heaven as amply sufficient against the greatest combination of adversaries. I may add, that there is an implied plea for strengthening his cause in prayer, in what he says of the malice and wickedness of those who were opposed to him; for the more cruel and unjust the conduct of our enemies may be, we have proportionally the better ground to believe that God will interpose in our behalf.