Albert Barnes Commentary Psalms 64

Hear my voice, O God, in my prayer—The use of the word 'voice' here would seem to imply that this was audible prayer, or that, though alone, he gave utterance to his petitions aloud. We have this same use of the word often in the Psalms, making it probable that even private prayers were uttered in an audible manner. In most cases, when there is no danger of being overheard, or of its being construed as ostentation or Pharisaism, this is favorable to the spirit of secret devotion. Compare the notes at Daniel 6:10.

The word here rendered 'prayer' means properly speech, discourse; then, complaint; then, meditation. It is most commonly rendered 'complaint.' See Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psalms 55:2 (notes);Psalms 102:0 (Title); Psalms 142:2. It refers here to a state of mind caused by trouble and danger, when the deep meditation on his troubles and dangers found expression in audible words—whether those words were complaint or petition. As there are no indications in the psalm that David was disposed to complain in the sense of blaming God, the proper interpretation here is that his deep meditations took the form of prayer.

Preserve my life from fear of the enemy—Either Saul or Absalom. He prayed that his life might be made so secure that he would not have occasion to be afraid of his enemy.

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

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

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

From the insurrection - The word used here - רגשׁה rigshâh - means properly a “noisy crowd, a multitude.” The allusion is to such a crowd, such a disorderly and violent rabble, as constituted a mob. He was in danger not only from the secret purposes of the more calm and thoughtful of his enemies who were plotting against him, but from the excited passions of the multitude, and thus his life was in double danger.

If he escaped the one, he had no security that he would escape the other. So the Redeemer was exposed to a double danger. There was the danger arising from the secret plottings of the Scribes and Pharisees assembled in council, and there was also the danger arising from the infuriated passions of the multitude. The former calmly laid the plan for putting him to death by a judicial trial; the others took up stones to stone him, or cried, “Crucify him, crucify him!” The word insurrection here does not well express the idea. The word tumult would better represent the meaning of the original.

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

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

“‘Tis slander;
Whose edge is sharper than the sword.”

This comparison is a favorite one with David. (Psalms 57:4; Psalms 59:7).

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

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

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

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

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

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

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

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

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

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

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