Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Psalms 64 · Commentary
Psalm 64 is a short, dense lament: only 10 verses, but it fully describes the matter of "the tongue as a weapon." The psalmist does not accuse the enemies of physically harming him; he accuses them of something deeper and harder to guard against: the enemy's mouth, tongue, poisonous words, and hidden arrows. "They sharpen their tongue like a sword. They aim their arrows, deadly words" (64:3). This is not a distant battlefield; it is the knife hidden beneath a smiling face nearby. It is not an open debate; it is a secret plot behind closed doors. Psalm 64 describes this situation of the tongue as a weapon with great clarity; it happens in every era, every workplace, and every church. But the turning point of the entire psalm is in 64:7: "God will shoot at them with an arrow. Suddenly they will be wounded." The same arrows are used in reverse. This is another clear presentation of the "reap what you sow" principle from Psalm 7:15-16, where one "digs a pit and falls into it himself": the arrows the enemies make with their tongues ultimately shoot back at them.
Book Two of Psalms (Psalms 42-72) · Davidic Collection Two (Psalms 51-72)
Position of this psalm: Psalm 64 immediately follows the famous psalm of longing, Psalm 63. In terms of content, the two psalms form a contrast: Psalm 63 is David's longing for God (upward love), and Psalm 64 is David's prayer against his enemies (outward complaint). This juxtaposition of love psalms and complaint psalms is very typical; Hebrew spirituality does not separate "loving God" from "facing evil." Psalm 64 belongs to the series of laments along with Psalms 55, 58, 59, and 62, all dealing with situations of "inner pain and enemy threats." However, Psalm 64 particularly focuses on the theme of "the tongue and words as weapons" (the closest echoes are Psalm 55:21 "His mouth was smoother than butter, but his heart was war. His words were softer than oil, yet they were drawn swords"; Psalm 57:4 "Their teeth are spears and arrows, and their tongue a sharp sword"; Psalm 59:7 "Behold, they belch out with their mouth. Swords are in their lips"). Psalm 64 most clearly articulates this theme of the tongue as a weapon.
Plea and Accusation: Enemies sharpen their tongues like swords (64:1-4) Pleading with God to hear the prayer and protect life, because enemies secretly conspire, sharpen their tongues, and shoot arrows in secret.
Enemy's Plot: Encouraging each other to set snares (64:5-6) They "encourage themselves in an evil plot", "they say, 'Who will see them?'": thinking they can hide from God. The psalmist exposes that "the inward thought of each one, and the heart, is deep".
God's Counterattack: He will shoot them (64:7-9) With the same arrows, God "suddenly" shoots them back. Everyone fears and proclaims God's work.
The Righteous Rejoice and the Upright in Heart (64:10) The psalm concludes, the righteous rejoice in Yahweh and take refuge, and all who are upright in heart will boast.
Psalm 64 is a symmetrically structured psalm. The first half (1-6) describes the enemies' plot, and the second half (7-10) describes God's counterattack. The contrast is very clear:
The entire structure is a "mirror reflection": the enemies' moves are bounced back to them unchanged. This is a poetic expression of the "reap what you sow" principle from Psalm 7:15-16.
The tongue is the most common weapon in this generation, but it will not escape God's eyes. Enemies harm people with words rather than swords, which makes them think they can do it "unseen." But God's ears are listening, and God's eyes are watching; He will use the same method to make the arrows reflect back. Psalm 64 tells every believer who has been shot by the arrow of the tongue that you do not need to pick up a sword to fight back yourself; God has His way of making "what goes around comes around" a reality.
"Hide me from the secret counsel of evil-doers, from the tumult of the workers of iniquity; who sharpen their tongue like a sword, and aim their arrows, deadly words" (64:2-3): Psalm 64's most powerful image. "Sharpen their tongue like a sword" (shanenu ke-cherev leshonam) is one of the most classic verses about the tongue as a weapon.
"But God will shoot at them with an arrow. Suddenly they will be wounded" (64:7): The turning point of the entire psalm. The same imagery of "arrows" is used, but in the opposite direction. This is a clear presentation of the "reap what you sow" principle.
"All the upright in heart shall glory" (64:10): The conclusion of the entire psalm. Psalm 64 does not end with the destruction of the enemies, but with the upright in heart rejoicing and taking refuge in Yahweh.
Brothers and sisters, which arrow of the tongue has struck you recently?
Was it a colleague speaking ill of you behind your back? Was it a small group in the church twisting your words? Was it a subtle jab in a family WeChat group? Was it slander against you online? Was it someone you trusted saying embarrassing things about you when you weren't present?
Psalm 64 describes this situation with great precision. David was not on a battlefield, not in an open debate, not facing an opponent with an open sword; he was being hunted by secret tongues. "They sharpen their tongue like a sword": this sentence highlights the most difficult part of this kind of harm: it is honed, intentionally aimed, and repeatedly practiced.
The pain of being shot by an arrow of the tongue has a particular difficulty; you cannot bandage it like a physical injury. It has no wound, but it keeps you awake; it has no bleeding, but it makes you doubt if you did something wrong; it happens where you cannot hear it, but its echo constantly rings in your heart. This is the truth of Psalm 64:1, "when I complain", a low, almost inaudible, but continuous groan.
I want to ask you to pause and listen carefully to the first comfort Psalm 64 gives you: "Hide me with your counsel." Your first reaction should not be to retaliate, but to be hidden by God. Satar (to hide) is a core verb in the Psalms; God has a "secret place" prepared for His wounded children (Psalm 31:20 "You will hide them in the secret of your presence from the plotting of man. You will keep them secretly in a pavilion from the strife of tongues"). Notice that the secret place God prepares is specifically for "the strife of tongues": arrows of the tongue, prepared for.
Then please look carefully at the second comfort Psalm 64 gives you: "They say, 'Who will see them?'": But God sees. When enemies speak, they think no one hears, but your God sits in heaven, and not a single word escapes His ears. Every time they plot against you, God is present. Every time they twist your words, God is listening. God is not a "distant observer" in heaven; He is an "actively listening" eyewitness.
Finally, please look carefully at the third and deepest comfort Psalm 64 gives you: "But God will shoot at them." This does not mean you should hate your enemies or wish disaster upon them. The Bible clearly teaches in Romans 12:14, "Bless those who persecute you; bless, and don’t curse". But you don't have to fight back yourself. You can lay down the burden of revenge, because God has His way of making "what goes around comes around" a reality.
Please note a trap: do not treat the "reap what you sow" principle as a mechanical law. This world is not an automatic machine of karma; sometimes evil people succeed, and good people sometimes die unjustly. The Bible, from Job to Psalm 73, does not shy away from this reality. The ultimate fulfillment of the "reap what you sow" principle is at the end of time, not in every specific event. So you may not see the counterattack today. But the Bible's promise is that it will surely come.
And please remember the final scene of Psalm 64; it does not stop at the destruction of the enemies. It stops at "the righteous shall be glad in Yahweh, and shall take refuge in him. All the upright in heart shall glory." This is the true way out for those who have been harmed by Psalm 64, not becoming as malicious as the enemies, but returning to the stability of an "upright heart."
What is God doing? When you are shot by an arrow of the tongue, He hides you in His secret place; He records every slander against you; He reserves a moment for His own counterattack; and most importantly, He is shaping you so that you are not polluted by the malice of your enemies, so that after suffering, you remain a person with an "upright heart." This is the greatest victory in this war, not the destruction of the enemies, but that your heart has not become like theirs.
In Psalm 64:1, David does not say, "O God, destroy my enemies." Instead, he first says, "Preserve my life from the terror of the enemy." What do people who have been hurt by tongues usually care about first: retaliation or protecting their own hearts? Which state are you in now?
In 64:5, the enemies say, "Who will see them?" This statement assumes that God is blind. Are there moments in your words and actions today when you also assume that God cannot see? Our attitude toward things that "will not be discovered" reveals the depth of our understanding of God.
Psalm 64:10 concludes the entire psalm with "The righteous will be glad in Yahweh," not because the enemies are destroyed. When God finally brings justice, where will your joy be directed: toward the pleasure of "they got what they deserved," or toward the praise of "God is righteous"? Behind these two kinds of joy are two different spiritual lives.
Superscription: A Psalm of David, for the Chief Musician.
The superscription of Psalm 64 is extremely simple, containing only two markers: "A Psalm of David" (מִזְמוֹר לְדָוִד, mizmor le-David) and "for the Chief Musician" (לַמְנַצֵּחַ, la-menatseach, conductor of the Temple choir). There is no specific historical occasion, no tuning instruction, and no poetic genre description.
First, "A Psalm of David": This is one of the simplest superscription forms in the second collection of David's Psalms (Psalms 51-72). Commentators cannot pinpoint a specific historical event. However, judging from the content, the "evildoers" in the psalm attack with their tongues, conspiracies, and in secret, which suggests political intrigue within the court or private circles, rather than open conflict on a battlefield. It might be related to the period of conspiracy before Absalom's rebellion, or perhaps to Doeg, the Ziphites, and others who falsely accused David among Saul's courtiers, but these are all speculations.
Second, "for the Chief Musician" has been explained multiple times. La-menatseach appears in the superscriptions of 55 psalms, marking the psalm as being handed over to the Temple choir leader for public liturgy. Therefore, Psalm 64 is not just David's private prayer; it entered the Temple liturgy, becoming a communal prayer for the entire congregation when struck by "arrows of the tongue."
Third, the spiritual significance of such a brief superscription. The absence of a historical event in the superscription actually makes Psalm 64 universal. It is not fixed to one specific attack; every generation of believers wounded by the tongue can read it. This is the wisdom of Hebrew poetry, transforming personal experience into the prayer of the congregation.
Section Focus: The psalm opens directly with an appeal: "Hear me." The psalmist does not elaborate or prepare poetically; he directly states the urgency of the situation: enemies are acting in secret. The first four verses describe the "weaponry of the enemy"; their weapons are not open armaments, but sharpened tongues, bitter words, and secretly shot arrows.
64:1 "For the Chief Musician. A Psalm by David. Hear my voice, God, in my complaint. Preserve my life from fear of the enemy."
Psalms 64:1（World English Bible）
"in my complaint" (בְּשִׂיחִי, be-sichi), the noun שִׂיחַ (siach, meditation, complaint, murmur). Siach is not wailing, but a low murmur: like the involuntary muttering of a person under great pressure. The same root is used in Psalm 55:2, "I am restless in my complaint. I groan." This is the unique sound of someone wounded by the tongue; it is not loud crying, but a silent, continuous groan from the heart.
"Hear" (שְׁמַע, shema), the most fundamental verb in Hebrew prayer. "Shema" is also the opening word of Deuteronomy 6:4, "Hear, O Israel," the core of Israel's daily worship. The psalmist places his most basic trust in God in the first verse: You are the God who hears.
"Preserve my life" (מִפַּחַד אוֹיֵב תִּצֹּר חַיָּי, mi-pachad oyev titsor chayyai), the verb נָצַר (natsar, to guard, to watch over). Note that it is not "protect me from harm," but "preserve my life from the terror of the enemy." Pachad oyev (terror of the enemy): This is key. What the psalmist fears most is not physical harm, but the fear created by the enemy, that uneasiness of "they might be slandering me, they might be plotting something." The suffering in Psalm 64 is very modern; believers in the workplace, church, and family are tormented by "secret gossip," which is far more common than physical harm.
64:2 "Hide me from the conspiracy of the wicked, from the noisy crowd of the ones doing evil;"
Psalms 64:2（World English Bible）
"Hide me" (תַּסְתִּירֵנִי מִסּוֹד מְרֵעִים, tastireni mi-sod mere'im), the verb סָתַר (satar, to hide). "To hide" is one of the core verbs in the Psalms (Psalm 27:5, "He will hide me in the shelter of his tabernacle"; Psalm 31:20, "You will hide them in the secret of your presence"; Psalm 32:7, "You are my hiding place"). When "arrows of the tongue" fly, the deepest need is to be hidden by God; not to escape, but to be hidden in His secret place.
"the conspiracy of the wicked" (סוֹד מְרֵעִים, sod mere'im), the noun סוֹד (sod) is extremely important. Sod in the Hebrew Bible refers to a "council, secret counsel": it can be positive (e.g., Amos 3:7, "Surely the Lord Yahweh will do nothing, unless he reveals his secret to his servants the prophets," where "secret" is sod; Job 29:4, "as I was in the days of my youth, when the friendship of God was on my tent," where "friendship" is also sod), or negative (as here and Jeremiah 15:17, "I didn’t sit in the assembly of those who make merry").
The literal meaning of sod is "sitting in counsel": a group of people sitting together plotting. The psalmist feels that enemies are sitting in some secret room, plotting how to attack him. The characteristic of this sod attack is that it is invisible; you don't know what they are saying, but you feel it.
"the tumult of the workers of iniquity" (רִגְשַׁת פֹּעֲלֵי אָוֶן, rigshat po'alei aven), the noun רִגְשָׁה (rigshah, clamor, commotion); אָוֶן (aven, vanity, wickedness). Rigshah emphasizes "a noisy crowd": the uproar of many people together. Aven (vanity, evil): refers to evil that is insubstantial but destructive (in contrast to resha "wicked deeds" or chamas "violence").
Putting the two words together: "rigshah of workers of aven": refers to a group of people who, without substantial evil, create a clamor to attack. This is the biblical prototype of "online mobs," a group of people without legitimate reasons, but incited to attack together.
64:3 "who sharpen their tongue like a sword, and aim their arrows, deadly words,"
Psalms 64:3（World English Bible）
This is one of the most famous verses in Psalm 64.
"who have sharpened their tongue like a sword" (שָׁנְנוּ כַחֶרֶב לְשׁוֹנָם, shanenu ka-cherev leshonam), the verb שָׁנַן (shanan, to sharpen, to whet). This verb is very rare in the Hebrew Bible, but where it appears, it is powerful. The most famous instance is Deuteronomy 6:7, "You shall teach them diligently to your children": "teach diligently" uses the same verb shanan (to repeat, to reiterate, to sharpen). So the original meaning of shanan is "to repeatedly refine": it can be used for sharpening swords or for repeated teaching.
Enemies do not accidentally say the wrong thing; they shanan: they repeatedly sharpen their tongues, making them sharper, more accurate, and more capable of hurting. The tongue is not a natural weapon; the tongue is a trained weapon.
"bitter words" (דָּבָר מָר, davar mar): מַר (mar, bitter). Bitter in Hebrew culture refers to deep-seated pain (e.g., Exodus 1:14, the Israelites "made their lives bitter"; Job 3:20, "Why is light given to him who is in misery, and life to the bitter in soul?" where mar is used). Bitter words are not just unpleasant words; they are words that cause deep suffering in the heart.
"They aim their arrows, bitter words" (חֵץ דָּרְכוּ דָבָר מָר, chets darkhu davar mar), the noun חֵץ (chets, arrow), the verb דָּרַךְ (darakh, to tread, to bend, to draw a bow). Darakh is a Hebrew archery term; ancient bows were stiff, and drawing a bow required stepping on one end of the bow with the foot and pulling the string with the hand, hence "treading the bow." This is a picture of carefully aiming and preparing to shoot. Their tongues are not words spoken impulsively; they are arrows carefully aimed.
"Arrows" (chets) repeatedly serve as a symbol of hurtful words in the Psalms: Psalm 11:2, "For, behold, the wicked bend their bow. They make ready their arrows upon the string"; Psalm 57:4, "Their tongue is a sharp sword, their teeth are spears and arrows"; Psalm 91:5, "You won’t be afraid of the terror by night, nor of the arrow that flies by day": people in the ancient Near East were particularly afraid of "secret arrows": arrows shot unseen. Psalm 64 uses this imagery to its extreme, with the tongue as a secret arrow, flying from behind, from darkness, from an unknown place.
64:4 "to shoot innocent men from ambushes. They shoot at him suddenly and fearlessly."
Psalms 64:4（World English Bible）
"to shoot from ambush" (לִירוֹת בַּמִּסְתָּרִים, lirot ba-mistarim): מִסְתָּר (mistar, secret, hidden place). Ba-mistarim = "in secret."
Note the irony of the root: mistar (hidden place) shares the same root as satar (to hide, 64:2 "Hide me"). The psalmist asks God to satar him, while the enemies shoot him in mistar. The two roots are the same, but their directions are opposite. He is surrounded by two sides of satar/mistar: God's secret place vs. the enemy's hidden place.
"innocent men" (תָּם, tam), the adjective תָּם / תָּמִים (tam / tamim, complete, whole, upright, an established term). Tam describes Jacob in Genesis 25:27 (though modern translations say "quiet," the original Hebrew means "whole"), and Job 1:1, "That man was blameless and upright," also uses tam. The "innocent man" in Psalm 64 is not a "perfect" person, but a "person of integrity," whose heart is without deceit, whose actions are upright, and who is true to God.
Such people of integrity are precisely the most vulnerable to the enemy's arrows of the tongue, because they are honest, undefended, and will not retaliate with the same methods. The enemy's tongue is prepared for people of integrity; this is the warning Psalm 64 gives to believers.
"They shoot at him suddenly" (פִּתְאֹם יֹרֻהוּ, pit'om yoruhu), the adverb פִּתְאֹם (pit'om, suddenly, unexpectedly). Pit'om is one of the key words in Psalm 64; it appears in verse 4 (the enemies "shoot suddenly") and again in verse 7 (God "suddenly strikes back"). The two "suddenly"s form a mirror image for the entire psalm: the enemy's sudden attack vs. God's sudden counterattack.
"and without fear" (וְלֹא יִירָאוּ, ve-lo yira'u), the verb יָרֵא (yare, to fear). They have no reverence for their actions, fearing neither God nor being discovered. This is the deepest characteristic of evil: not because they did something wrong, but because they have no reverence for anything.
Section Focus: The second section delves into the psychology of the enemies, who encourage each other in their secret meetings, believing "no one sees." This section reveals the root of their tongue-arrows: the belief that God does not see.
64:5 "They encourage themselves in evil plans. They talk about laying snares secretly. They say, “Who will see them?”"
Psalms 64:5（World English Bible）
"They encourage each other in an evil plan" (יְחַזְּקוּ־לָמוֹ דָּבָר רָע, yechazzeku-lamo davar ra). The verb חָזַק (chazaq) means "to strengthen, to make firm." They "strengthen" each other in evil, which is a very profound insight. Evil is not isolated; it reinforces itself within a group.
"Chazaq" (to strengthen, to make firm) is normally used in a positive sense, as in Joshua 1:6, "Be strong and courageous," and Deuteronomy 31:6, "Be strong and courageous." Chazaq is a language of spiritual encouragement. But the enemies use it in reverse; they chazaq each other in evil, forming an "anti-chazaq fellowship."
Every believer who has experienced "corporate evil"—small office cliques, church politics, family conspiracies—recognizes this picture. An individual might not have the courage to do evil alone, but a group encouraging each other dares to do anything. This is the insight of Psalm 64.
"They talk about laying snares secretly" (יְסַפְּרוּ לִטְמוֹן מוֹקְשִׁים, yesappru litmon moqshim). The verb טָמַן (taman) means "to hide, to bury," and the noun מוֹקֵשׁ (moqesh) means "snare, trap." Burying traps: This is the language of a hunter. They are not honorable opponents; they are hunters setting traps.
The Psalms repeatedly use "snare" to describe the enemies' conspiracies (Psalm 9:15, "Their own feet are caught in the net which they hid"; Psalm 31:4, "Pull me out of the net that they have laid secretly for me"; Psalm 35:7, "For without cause they have hidden their net in a pit for me"; Psalm 57:6, "They have prepared a net for my steps; my soul is bowed down. They digged a pit before me"; Psalm 119:110, "The wicked have laid a snare for me"; Psalm 140:5, "The proud have hidden a snare for me"; Psalm 141:9, "Keep me from the trap which they have laid for me"; Psalm 142:3, "In the way in which I walk, they have hidden a snare for me"). The snare theme is very dense in the Psalms; it represents unseen, planned, and deadly traps.
"Who will see them?" (מִי יִרְאֶה־לָּמוֹ, mi yir'eh-lamo): This is the enemies' catchphrase. "Who will see us?": They think their conspiracy is unknown to anyone.
This phrase echoes Psalm 10:11, "He says in his heart, 'God has forgotten. He hides his face. He will never see it'"; Psalm 73:11, "They say, 'How does God know? Is there knowledge in the Most High?'"; Psalm 94:7, "They say, 'Yahweh doesn't see, neither does Jacob's God consider.'" This is the deepest self-deception of the wicked; they imagine God is blind.
Psalm 33:13-15 gives the most powerful answer: "Yahweh looks from heaven. He sees all the children of men. From the place of his habitation he looks out on all the inhabitants of the earth, he who fashions the hearts of them all, and considers all their works." God sees. God always sees.
64:6 "They plot injustice, saying, “We have made a perfect plan!” Surely man’s mind and heart are cunning."
Psalms 64:6（World English Bible）
"They search for iniquities" (יַחְפְּשׂוּ עוֹלֹת, yachpsu olot). The verb חָפַשׂ (chafas) means "to search, to examine," and the noun עָוֶל (avel) means "iniquity." "Searching for iniquity": This is a very specific image. They are not just passively doing bad things; they actively "look" for opportunities to do evil, searching everywhere for leverage to attack, words to twist, or people to bring down.
"We have accomplished a diligent search" (תַּמְנוּ חֵפֶשׂ מְחֻפָּשׂ, tamnu chefes mechuppas). This Hebrew phrase is extremely difficult, one of the most challenging sentences in the Hebrew Bible. Literally, it's like "we have completed a thoroughly searched search": the possible meaning is "we have thought through every angle." The enemies are boasting about their cleverness: "How meticulously we have planned. No loopholes!"
The linguistic difficulty of this verse itself is a poetic tool; the enemies' words are chaotic and contradictory, reflecting their inner distortion.
"The inward thought and the heart of each one is deep" (keywords קֶרֶב, qerev, inward part; עָמֹק, amoq, deep): קֶרֶב (qerev, inward part, innermost being), לֵב (lev, heart, established term), עָמֹק (amoq, deep).
"The heart of man is deep": This phrase is ironic. "Deep thought" is praise in a good context (e.g., Proverbs 20:5, "Counsel in the heart of man is like deep water"). But in the context of Psalm 64, "deep" refers to the enemies' malice being hidden very deeply, difficult to uncover.
But note a tension: Jeremiah 17:9-10, "The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? I, Yahweh, search the heart, I test the inner parts." The human heart is indeed "deep," but there is one who can discern its depths. The counterattack in Psalm 64:7 is based on this truth.
Section Focus: This is the dramatic turning point of the entire psalm. The first six verses describe the enemies' conspiracies and secret arrows, and the psalmist seems besieged. But in verse 7, with a thunderous "But God," God suddenly appears, shooting back with the same arrows. This section most clearly articulates the principle of "reaping what you sow"—the same arrows, the same "suddenly," but in the opposite direction.
64:7 "But God will shoot at them. They will be suddenly struck down with an arrow."
Psalms 64:7（World English Bible）
This is the pivot of the entire psalm.
"But God" (וַיֹּרֵם אֱלֹהִים, va-yorem Elohim), the verb יָרָה (yarah, to shoot, to throw). The same verb in 64:4 describes the enemies "suddenly shoot at him" (yoruhu): Psalm 64 uses the same verb, the same tool (arrow), and the same adverb of time (suddenly) to describe God's counterattack. A perfect mirror reflection.
"Suddenly they will be wounded" (חֵץ פִּתְאוֹם הָיוּ מַכּוֹתָם, chets pit'om hayu makkotam): chets (arrow) + pit'om (suddenly) + makkah (wound). Note that Psalm 64:4 is "they pit'om shoot at people," and 64:7 is "their wounds are pit'om arrows": the subject and object are reversed. The arrows they shot become wounds on themselves.
This is a continuation of the theme in Psalm 7:15-16, "He dug a pit, and dug it deep, and has fallen into the pit which he made. His mischief will return on his own head." An established inter-psalm theme: reaping what one sows finds another clear presentation in Psalm 64.
New Testament echoes are extremely important:
The entire Bible, from Psalm 7 to Romans 12, is consistent: believers do not need to retaliate themselves; God has His way of making "what goes around comes around" a reality.
64:8 "Their own tongues shall ruin them. All who see them will shake their heads."
Psalms 64:8（World English Bible）
"their own tongue being against them" (וַיַּכְשִׁילוּהוּ עָלֵימוֹ לְשׁוֹנָם, va-yakhshiluhu alemo leshonam), the verb כָּשַׁל (kashal, to stumble, to fall). Their tongues, in turn, caused them to stumble.
This is the specific application of the reaping what one sows principle to the theme of the tongue. Those who use their tongues as arrows are ultimately struck by their own arrows. Lying mouths will eventually be condemned by the words they have spoken, as evidenced by the fates of countless politicians, deceivers, and agitators throughout history: when their lies are exposed one by one, every word they have spoken becomes evidence against them.
"All who see them will shake their heads" (יִתְנֹדֲדוּ כָּל־רֹאֵה בָם, yitnodadu kol-ro'eh vam), the verb נוּד (nud, to shake the head, to waver). Shaking the head is a gesture of shame in the ancient Near East (cf. Psalm 22:7 "All those who see me mock me. They sneer with their lips. They shake their heads": this verse was later fulfilled in the crucifixion scene, Matthew 27:39 "Those who passed by blasphemed him, wagging their heads").
Ironic, the enemies once secretly did evil "no one seeing" (64:5 "who can see"), now "all who see them shake their heads": their evil deeds are exposed publicly.
64:9 "All mankind shall be afraid. They shall declare the work of God, and shall wisely ponder what he has done."
Psalms 64:9（World English Bible）
"All mankind will fear" (וַיִּירְאוּ כָּל־אָדָם, va-yir'u kol-adam), the verb יָרֵא (yare, to revere, to fear): established term. Please note: in 64:4 the enemies "don't fear" (ve-lo yira'u), in 64:9 "all mankind will fear" (va-yir'u), a reversal of the same verb. The enemies lacked reverence, but God's work causes everyone to re-enter reverence.
"They will declare the work of God" (וַיַּגִּידוּ פֹּעַל אֱלֹהִים, va-yaggidu po'al Elohim), the verb נָגַד (nagad, to tell, to declare). Transformation of the mouth: previously the enemies' mouths were plotting (64:5), now the mouths of all people are declaring God's work. The ultimate purpose of the mouth should be to declare God, not to spread lies.
"and will wisely consider what he has done" (וּמַעֲשֵׂהוּ הִשְׂכִּילוּ, u-ma'asehu hiskilu), the verb שָׂכַל (sakhal, to discern, to understand, to be wise): shares the same root as the title "maskil" (a contemplative poem) in Psalm 32. God's work is not meant to confuse people, but to make them sakhal: to gain wisdom.
Section positioning: The conclusion of the entire psalm. From the prayer against the enemies (1-6) to the declaration of God's counterattack (7-9), it finally rests on the joy of the righteous and the boasting of those upright in heart. This is the last image Psalm 64 gives to readers: when God establishes justice, the upright do not watch indifferently, but worship joyfully.
64:10 "The righteous shall be glad in Yahweh, and shall take refuge in him. All the upright in heart shall praise him!"
Psalms 64:10（World English Bible）
"The righteous" (צַדִּיק, tsaddiq), derived from the noun צֶדֶק / צְדָקָה (tsedeq / tsedaqah, righteousness, established term). Tsaddiq is a core word that appears repeatedly in the Psalms, referring to those who are "right" in relationships (not morally perfect, but right with both God and people).
"will be glad in Yahweh" (יִשְׂמַח צַדִּיק בַּיהוָה, yismach tsaddiq ba-Yahweh), the verb שָׂמַח (samach, to rejoice). Note the preposition be-Yahweh: to rejoice "in Yahweh." The joy of the righteous is not because the enemies are destroyed, but because God has revealed Himself.
This provides important pastoral counseling from Psalm 64 for contemporary believers: when we encounter arrows of the tongue, and when we see God ultimately establish justice, our joy should not be schadenfreude, "they got what they deserved," but rather praise for God Himself, "God is righteous, He hears prayers, He cares."
"and will take refuge in him" (וְחָסָה בוֹ, ve-chasah bo), the verb חָסָה (chasah, to flee to a refuge for shelter, established term). Chasah is one of the core verbs in the Psalms, having appeared multiple times in Psalms 2:12, 5:11, 7:1, 11:1, 16:1, 18:2, 31:1, etc.
Note the timing of taking refuge: it is not a preventive refuge before trouble, nor a desperate refuge during trouble, but a renewed refuge after God has revealed Himself. After experiencing God's vindication, the righteous's reliance on Him deepens.
"All the upright in heart will praise him" (וְיִתְהַלְלוּ כָּל־יִשְׁרֵי־לֵב, ve-yithallelu kol-yishrei-lev), the verb הָלַל (halal, to praise, to boast, established term, same as Hallelu-Yah), the adjective יָשָׁר (yashar, upright, established term), לֵב (lev, heart).
"the upright in heart": This is a Hebrew expression for "integrity of life." Note the character portrayal throughout the psalm: previously "evildoers" (מְרֵעִים, mere'im, 64:2) + "workers of iniquity" (פֹּעֲלֵי אָוֶן, po'alei aven, 64:2); finally "the righteous" (tsaddiq) + "the upright in heart" (yishrei-lev). The psalm concludes with a contrast of characters.
"will praise" (halal): Not boastful bragging, but public praise. Those who are upright in heart publicly praise Yahweh; this is the final scene of Psalm 64. The tongue finally returns to its proper use, not to harm, but to praise God.
| Paragraph | Dominant Voice | Direction | Emotional Arc |
|---|---|---|---|
| Verses 1-2 | Lamenting Plea | Towards God | Seeking hearing, protection, concealment |
| Verses 3-4 | Exposing Accusation | Towards Enemies | Sharpening tongues like swords, shooting arrows in secret |
| Verses 5-6 | Mocking Echo | Enemies' mouths (quoted) | Who can see? We strive to devise |
| Verses 7-9 | Triumphant Proclamation | Towards God | God suddenly strikes back; all people revere and proclaim |
| Verse 10 | Joyful Conclusion | Towards God | The righteous rejoice and take refuge; the upright boast |
The poetic voice arc begins with a "low murmur of plea," passes through the tension of "exposing accusation" and "mocking echo," reaches its peak at "God's counterattack," and finally settles into "the joy of the righteous." The overall temperament is intense, taut, and finally released, like a bowstring drawn tight, let go, and finally at rest.
| Vocabulary | Original | Transliteration | Verse | Meaning |
|---|---|---|---|---|
| lament | שִׂיחַ | siach | 64:1 | to murmur/mutter softly |
| hear | שָׁמַע | shema | 64:1 | same as "shema" in Deut 6:4 |
| protect | נָצַר | natsar | 64:1 | to guard, keep watch |
| terror | פַּחַד | pachad | 64:1 | sudden fear |
| hide | סָתַר | satar | 64:2 | God's secret place |
| secret place | מִסְתָּר | mistar | 64:4 | same root as satar; the enemy's secret place |
| secret counsel | סוֹד | sod | 64:2 | to sit together in secret counsel |
| evildoers | מְרֵעִים | mere'im | 64:2 | those who do evil |
| disturbance/uproar | רִגְשָׁה | rigshah | 64:2 | noisy crowd |
| vanity/evil | אָוֶן | aven | 64:2 | evil without substance |
| sharpen | שָׁנַן | shanan | 64:3 | to sharpen repeatedly; same as "teach diligently" in Deut 6:7 |
| sword | חֶרֶב | cherev | 64:3 | sword |
| tongue | לָשׁוֹן | lashon | 64:3 | tongue |
| bitter | מַר | mar | 64:3 | bitterness deep in the bones |
| words | דָּבָר | davar | 64:3 | words, things |
| arrow | חֵץ | chets | 64:3, 7 | bow and arrow |
| draw a bow | דָּרַךְ | darakh | 64:3 | to step on the bow to string it |
| blameless | תָּם | tam | 64:4 | whole in life |
| suddenly | פִּתְאֹם | pit'om | 64:4, 7 | suddenly: two-way mirror |
| fear | יָרֵא | yare | 64:4, 9 | reverence; two-way mirror |
| strengthen | חָזַק | chazaq | 64:5 | to encourage, strengthen |
| lay a snare | טָמַן | taman | 64:5 | to hide, conceal |
| snare | מוֹקֵשׁ | moqesh | 64:5 | trap |
| see | רָאָה | ra'ah | 64:5, 8 | see: two-way mirror |
| search | חָפַשׂ | chafas | 64:6 | to examine |
| inward part | קֶרֶב | qerev | 64:6 | deep within the innermost being |
| deep | עָמֹק | amoq | 64:6 | deep |
| shoot | יָרָה | yarah | 64:4, 7 | to shoot, throw |
| wound | מַכָּה | makkah | 64:7 | wound from a blow |
| stumble | כָּשַׁל | kashal | 64:8 | to fall |
| shake head | נוּד | nud | 64:8 | to shake head in scorn |
| declare | נָגַד | nagad | 64:9 | to tell, proclaim |
| understand | שָׂכַל | sakhal | 64:9 | to discern wisdom |
| righteous | צַדִּיק | tsaddiq | 64:10 | one who is "right" in relationship |
| rejoice | שָׂמַח | samach | 64:10 | joy |
| take refuge | חָסָה | chasah | 64:10 | to fly into a refuge: a core verb in Psalms |
| boast | הָלַל | halal | 64:10 | to praise (same as Hallelu-Yah) |
| upright | יָשָׁר | yashar | 64:10 | morally upright, wholehearted |
Psalm 64 is a mirror-symmetrical poem. The first 6 verses describe the enemies' conspiracy, and the latter 4 verses describe God's counterattack. The central pivot is the turning point in verse 7, "But God."
A Supplication and Accusation (64:1-2)
- Ask to hear, protect, hide
B The Enemy's Secret Arrows: Tongues Sharpened Like Swords (64:3-4)
- Arrows, suddenly shoot, no fear
C The Enemy's Conspiracy: Encouraging Each Other (64:5-6)
- sod / snare, who can see
★ Central Turn: "But God" (64:7a)
C' God's Counterattack: Suddenly Shoots Them (64:7b-8)
- Arrows, suddenly, their own tongues make them stumble, those who see shake their heads
B' The Awe and Proclamation of All (64:9)
- Fear, proclaim, understand
A' The Joy and Refuge of the Righteous (64:10)
- Rejoice, take refuge, boast
Perfect mirror symmetry:
The center is "va-yorem Elohim" (But God will shoot them) in 64:7, the axis of the entire poem.
Psalm 64 is one of the key passages on the theme of "reaping what they sow." The closest echo is Psalm 7:
| Theme | Psalm 7 | Psalm 64 |
|---|---|---|
| Enemy's Weapons | Bow and arrows (7:12-13 "He has sharpened his sword. He has bent his bow, and made it ready.") | Tongues like swords + arrows (64:3) |
| Enemy's Plot | 7:14 "Behold, he travails with iniquity. He has conceived mischief, and brought forth falsehood." | 64:5 "They encourage themselves in an evil plot" |
| Reap What They Sow | 7:15-16 "He has dug a pit, and has fallen into the hole which he made." | 64:8 "They will be made to stumble by their own tongue" |
| God's Counterattack | 7:11-13 "He has sharpened his sword... He prepares for his persecutors the instruments of death." | 64:7 "But God will shoot them" |
| Conclusion | 7:17 "I will give thanks to Yahweh according to his righteousness" | 64:10 "The righteous will be glad in Yahweh" |
Psalm 64 is a concentration of the theme of Psalm 7: it re-enacts the "reap what they sow" principle in the specific context of tongues, arrows, and secret plots.
Synonymous Parallelism (64:2):
Synonymous Parallelism (64:3):
Antithetical Parallelism (64:7 ↔ 64:4):
Synthetic Parallelism (64:9):
All these Leitworts are axes of mirror reflection, echoing each other in opposite directions.
Verse 7 "But God" (אֱלֹהִים is front-shifted in Hebrew, where the subject usually follows the verb; here, God as the subject is placed at the beginning of the sentence): This emphasizes a sudden turn. The first six verses focus on the enemies as the subject; in the seventh verse, God suddenly appears, changing the entire direction of the psalm.
The entire psalm is full of irony, which is the wisdom of Hebrew poetry.
Ancient Mesopotamian curse literature (such as the Vassal Treaties of Esarhaddon) reflects the tradition of the tongue as a weapon of cursing, where the curser uses words to invoke gods to attack enemies. Ancient Egyptian Instructions also warn that "a person's tongue is like a sword." The theme of the tongue as a weapon in Psalm 64 aligns with ancient Near Eastern wisdom traditions, yet it has a unique aspect: ancient Near Eastern people used the tongue as a tool for cursing, while Hebrews used the tongue as a place to appeal to God's justice. David does not curse his enemies; he prays to God.
Ancient Near Eastern bows were of two types: simple bows (a single curved piece of wood) and composite bows (Assyrians and Persians were particularly skilled, using multiple layers of wood, bone, and sinew glued together, creating immense tension). Composite bows required one to step on one end to draw them (this is the practical operation of darakh, "to tread the bow"). Composite bows had long range and strong penetrating power, making them the "long-range weapons" of ancient battlefields.
Psalm 64:3 uses "chets darkhu" (arrows made ready by treading the bow) to imply that the enemies were not just casually throwing stones but were meticulously preparing a long-range attack. Such linguistic details make the situation in Psalm 64 more concrete.
Sod (conspiracy meeting) was common in ancient Near Eastern court politics. In the courts of Assyria, Babylon, and Persia, cabal groups often decided royal succession, foreign policy, and even the fate of the king himself. The Bible contains many negative examples of sod: Absalom's conspiracy in 2 Samuel 15, Jehu's coup in 2 Kings 9-10, and Haman's plot in Esther 3. Psalm 64 poeticizes this political reality, allowing anyone who has been harmed by "secret counsel" in court or community to find prayer language in Psalm 64.
"Falling into one's own pit" is a common theme in ancient Near Eastern wisdom literature. Egyptian Instruction of Amenemope (c. 12th century BCE), Sumerian proverb literature, and Assyrian wisdom texts all contain admonitions that "evildoers will suffer harm." The unique aspect of the Hebrew tradition is that this "reaping what you sow" is not blind retribution by fate but the result of God actively upholding justice.
Psalm 64 poeticizes this principle: the enemies' arrows do not reflect back on them due to "karma," but because "But God" actively reflects them.
| Scripture | Content |
|---|---|
| Psalm 12:2-4 | "Everyone speaks lies to his neighbor. With flattering lips and with a double heart, they speak... Yahweh will cut off all flattering lips" |
| Psalm 52:2-4 | "Your tongue devises mischiefs, like a sharp razor, working deceitfully... You love all devouring words, you deceitful tongue." |
| Psalm 57:4 | "Their teeth are spears and arrows, and their tongue a sharp sword." |
| Psalm 59:7 | "Behold, they belch out with their mouth. Swords are in their lips." |
| Psalm 64:3-4 | "who sharpen their tongue like a sword, and shoot out bitter words, like aimed arrows" |
| Psalm 120:2-4 | "Deliver my soul, Yahweh, from lying lips, from a deceitful tongue." |
| Psalm 140:3 | "They have sharpened their tongue like a serpent. Viper’s poison is under their lips." |
| Proverbs 12:18 | "There is one who speaks rashly like the thrusts of a sword, but the tongue of the wise is health." |
| Proverbs 18:21 | "Death and life are in the power of the tongue." |
| Proverbs 25:18 | "A man who gives false testimony against his neighbor is like a club, a sword, or a sharp arrow." |
| James 3:5-8 | "Even so the tongue is a small member, and boasts great things... it defiles the whole body... an unruly evil, full of deadly poison." |
| Matthew 12:36-37 | "I tell you that every idle word that men speak, they will give account of it in the day of judgment." |
| Ephesians 4:29 | "Let no corrupt speech proceed out of your mouth." |
| Colossians 3:8 | "but now you yourselves put away all these: anger, wrath, malice, slander, and shameful speaking out of your mouth." |
| 2 Timothy 2:16 | "But shun profane and vain babblings." |
This is a complete "theology of the tongue" from the Psalms to the Epistles: the tongue is one of the most underestimated weapons of this age, yet the Bible consistently treats it as an object of judgment and a mark of reverence.
| Scripture | Content |
|---|---|
| Psalm 7:15-16 | "He has dug a pit, and has fallen into the hole which he made." |
| Psalm 9:15-16 | "The nations are snared in the work of their own hands. The LORD has made himself known; he has executed judgment. The wicked is snared in the work of his own hands." |
| Psalm 64:8 | "So they will make their own tongue stumble them." |
| Proverbs 26:27 | "Whoever digs a pit will fall into it. Whoever rolls a stone, it will come back on him." |
| Esther 7:10 | Haman "was hanged on the gallows that he had prepared for Mordecai." |
| Daniel 6:24 | Those who accused Daniel were thrown into the lions' den. |
| Galatians 6:7 | "Don’t be deceived. God is not mocked, for whatever a man sows, that he will also reap." |
| Matthew 7:1-2 | "Don’t judge, so that you won’t be judged. For with whatever judgment you judge, you will be judged." |
| Romans 12:19 | "Vengeance belongs to me; I will repay, says the Lord." |
| Revelation 16:5-6 | "You are righteous, Lord, who is and who was and who is to come, because you have judged these things; for they poured out the blood of saints and prophets, and you have given them blood to drink." |
This entire thread tells us that reaping what one sows is not a law of fate, but a manifestation of God's righteousness.
| Scripture | Content |
|---|---|
| Genesis 4:9-10 | Cain said, "Am I my brother’s keeper?" God said, "The voice of your brother’s blood cries to me from the ground." |
| Genesis 16:13 | Hagar in the wilderness: "You are a God who sees." |
| Psalm 10:11 | The wicked say, "God has forgotten. He hides his face. He will never see it." |
| Psalm 33:13-15 | "Yahweh looks from heaven. He sees all the sons of men." |
| Psalm 64:5 | The enemies say, "Who will see them?" |
| Psalm 94:7-11 | "They say, 'Yahweh will not see.' He who implanted the ear, won’t he hear? He who formed the eye, won’t he see?" |
| Psalm 139:1-12 | "You know my sitting down and my rising up. Even the darkness doesn’t hide from you." |
| Hebrews 4:13 | "There is no creature that is not revealed in his sight, but all things are naked and open to the eyes of him with whom we have to do." |
| Revelation 20:12 | "The dead were judged out of the things which were written in the books, according to their works." |
God sees. He always sees. From Cain to the final judgment, it is the same.
| Old Testament Scripture | New Testament Echo | Related Explanation |
|---|---|---|
| Psalm 64:3 "who sharpen their tongue like a sword" | James 3:5-8 "The tongue is a restless evil, full of deadly poison." | James expands the "tongue like an arrow" theme of Psalm 64 into one of the most severe warnings within the Christian community. |
| Psalm 64:5 "Who will see them?" | Hebrews 4:13 "all things are naked and open to the eyes of him with whom we have to do." | Hebrews directly responds to the self-deception of "who can see?": nothing can escape God's eyes. |
| Psalm 64:3 "bitter words" | James 3:14 "if you have bitter jealousy and contention in your heart... This wisdom is not that which comes down from above, but is earthly, sensual, and demonic." + Hebrews 12:15 "lest any root of bitterness springing up trouble you" | The theme of bitterness (mar) in the New Testament expands into the crisis of "roots of bitterness" within the Christian community. |
| Psalm 64:7 "God will shoot at them" | Romans 12:19 "Vengeance belongs to me; I will repay." + Galatians 6:7 "whatever a man sows, that he will also reap." | The principle of reaping what one sows is Christianized in the New Testament: it's not for people to seek revenge, but to entrust vengeance to God. |
| Psalm 64:8 "their own tongue stumble them" | Matthew 12:36-37 "Every idle word that men may speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned." | The Lord Jesus expands "their own tongue stumble them" into one of the standards for the final judgment: every word spoken by a person becomes evidence. |
| Psalm 64:10 "The righteous will be glad in Yahweh" | Revelation 19:1-2 "Hallelujah! Salvation, power, and glory belong to our God: for his judgments are true and righteous." | The praise in Revelation echoes the end of Psalm 64: the joy of the righteous is not the pleasure of the enemy's destruction, but praise for God's manifestation of righteousness. |
| Psalm 64:1 "Preserve my life from the terror of the enemy." | John 14:27 "Peace I leave with you. My peace I give to you; not as the world gives, give I to you. Don’t let your heart be troubled, neither let it be fearful." | Jesus' ultimate comfort to his disciples fulfills the prayer of Psalm 64:1: not just "preserving life," but bestowing peace that transcends circumstances. |
Psalm 64 is the most concentrated and complete poem on the theme of "the tongue as a weapon" in the entire Bible. Other psalms touch upon it (Psalms 12, 52, 57, 59, 120, 140, etc.), and James 3 provides the most detailed discussion, but the special feature of Psalm 64 is that it integrates the four elements of tongue, arrows, secret plots, and reaping what one sows into a short 10-verse poem, where every element is utilized and every verse advances the theme.
The special status of Psalm 64 lies in:
First, it corresponds to the circumstances of every era. Ancient Israel had its arrows of the tongue, court intrigues, elder's malice, and family disputes. The Middle Ages had theirs: sectarian struggles, court slander, and religious trials. Modern times have theirs: office politics, cyberbullying, internal church factions, and veiled sarcasm in family WeChat groups. Psalm 64 is not confined to David's specific situation; every generation of believers wounded by the tongue can find prayer language in this psalm.
Second, it establishes a prayer paradigm for "tongue ethics." When faced with arrows of the tongue, the believer's first reaction is not to retaliate, but to pray, asking God to hide them (64:2), asking God to hear (64:1), and asking God to see the enemy's "no one will see." This posture was later extended in the New Testament to "pray for those who persecute you" (Matthew 5:44) and "vengeance belongs to me" (Romans 12:19). Psalm 64 is the Old Testament root of this New Testament ethic.
Third, it prevents believers from becoming "another arrow of the tongue." The greatest danger for those wounded by the tongue is to retaliate in the same way. Psalm 64 guides believers to the destination of uprightness of heart (yishrei-lev), to maintain an upright heart even after experiencing the enemy's malice. This is the deepest pastoral function Psalm 64 offers to pastors. The greatest victory in this war is not the enemy's destruction, but that your heart does not become like theirs.
Fourth, it leaves a prayer for the era of "the tongue as a weapon." We live in a historical era where arrows of the tongue fly most easily; social media makes everyone a "long-range shooter," allowing every lie to travel the world in an instant. Psalm 64 leaves believers in this era a psalm to recite daily, asking God to hide them, asking God to see, asking God for vengeance, and asking for an upright heart.
Every believer wounded by the tongue needs to read Psalm 64: read it until you can memorize it, read it until you can pray it, read it until it surfaces in the most difficult moments. This psalm was written for you.
Authoritative Commentaries
Further Reading
Chinese Resources (Contributions welcome)
| Theme | Content |
|---|---|
| The Tongue as a Weapon | The tongue is not a natural weapon, but one that is repeatedly sharpened: this is the clearest chapter in the Psalms about "verbal violence." |
| The Secret Plot of sod / mistar | The characteristic of the enemy is invisible plotting; the deepest pain for believers is not physical harm, but the terror of "secret slander." |
| God Sees | The enemy's catchphrase is "Who can see?": but Psalms 33:13-15 and 94:7-11 both testify: God sees, and always sees. |
| Reaping What You Sow | The enemy's arrows ultimately reflect back on them: continuing the trajectory of Psalms 7:15-16 and 9:15-16. |
| The Mirror Image of pit'om | The enemy's "sudden" attack vs. God's "sudden" counterattack: Hebrew poetic symmetry. |
| The Destiny of the Mouth | The correct use of the mouth is not for plotting, but for proclaiming God's works: this is the destiny Psalm 64 gives to "theology of the tongue." |
| The Source of Joy | The joy of the righteous is not the destruction of the enemy, but God revealing Himself: this is counseling that needs to be especially emphasized in Chinese churches. |