Psalms 64

Psalms 64:1-10

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”!