Psalms 37:14

Translation
King James Version
The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
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KJV (with Strong's)
The wicked H7563 have drawn out H6605 the sword H2719, and have bent H1869 H8804 their bow H7198, to cast down H5307 H8687 the poor H6041 and needy H34, and to slay H2873 H8800 such as be of upright H3477 conversation H1870.
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Complete Jewish Bible
The wicked have unsheathed their swords, they have strung their bows to bring down the poor and needy, to slaughter those whose way is upright.
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Berean Standard Bible
The wicked have drawn the sword and bent the bow to bring down the poor and needy, to slay those whose ways are upright.
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American Standard Version
The wicked have drawn out the sword, and have bent their bow, To cast down the poor and needy, To slay such as are upright in the way.
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World English Bible Messianic
The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, to kill those who are upright on the path.
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Geneva Bible (1599)
The wicked haue drawen their sworde, and haue bent their bowe, to cast downe the poore and needie, and to slay such as be of vpright conuersation.
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Young's Literal Translation
A sword have the wicked opened, And they have trodden their bow, To cause to fall the poor and needy, To slaughter the upright of the way.
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See also
Proverbs 29:271 John 3:12Psalms 11:21 Samuel 24:17Matthew 23:30Matthew 23:34Psalms 64:2
In the KJVVerse 14,465 of 31,102

Study This Verse

SUMMARY

Psalms 37:14 graphically portrays the active malevolence of the wicked, who arm themselves with weapons like swords and bows, not for defense, but with the deliberate intent to oppress the vulnerable and destroy the righteous. This verse, situated within a wisdom psalm, starkly illustrates the profound injustices faced by God's people in a fallen world, while simultaneously laying the groundwork for the psalm's overarching message of divine sovereignty, ultimate justice, and the assured vindication of those who faithfully trust in the Lord.

CONTEXT

  • Literary Context: Psalm 37 is an intricately structured wisdom psalm, likely an alphabetic acrostic, attributed to King David. Its primary purpose is didactic: to instruct God's people on how to navigate a world where the wicked often appear to prosper, while the righteous endure hardship. The psalm opens with a foundational admonition, "Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity" (Psalms 37:1). This sets the stage for a recurring theme of trusting in the Lord, doing good, and patiently waiting for God's sovereign justice to unfold. Verse 14 provides a vivid, concrete illustration of the active aggression and malicious intent of the wicked, offering a specific example of the kind of oppression that might tempt the righteous to "fret." By detailing the wicked's hostile preparations, the verse intensifies the urgency of the psalm's subsequent reassurances regarding God's ultimate intervention and the contrasting, inevitable destinies of the righteous and the wicked.

  • Historical & Cultural Context: Composed in ancient Israel, likely during the monarchical period, Psalm 37 reflects a societal landscape where social stratification and the potential for abuse of power by the influential were constant realities. The imagery of "drawn out the sword" and "bent their bow" draws upon common military and hunting practices prevalent in the ancient Near East, signifying a state of readiness for combat or violent assault. These were not merely tools but instruments of war, subjugation, and lethal intent. The "poor and needy" (Hebrew: ʻânîy and ʼebyôwn) represented a consistently vulnerable demographic within Israelite society, frequently subjected to exploitation and injustice, a reality vehemently condemned by numerous prophets (e.g., Amos 2:6-7). The phrase "upright conversation" (KJV) speaks to the moral and ethical dimensions of life within the covenant community, where integrity and righteous conduct were highly esteemed yet frequently challenged by those who disregarded divine law and societal norms.

  • Key Themes: This verse powerfully contributes to several overarching themes within Psalm 37 and the broader biblical narrative. Firstly, it underscores the Aggression and Malice of the Wicked, portraying their hostility as deliberate, prepared, and actively destructive, rather than passive or accidental. Secondly, it precisely identifies the Targets of Malice as "the poor and needy" (the economically and socially vulnerable) and "such as be of upright conversation" (those who live righteously and with integrity), revealing the wicked's contempt for both human dignity and divine standards. Thirdly, the verse highlights the Reality of Spiritual and Ethical Conflict, acknowledging that those who choose a path of righteousness will inevitably face opposition and persecution from those who oppose God's ways. This theme is further developed throughout the psalm, which ultimately promises that the wicked will be cut off, while the righteous will inherit the land, as emphatically stated in Psalm 37:29.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Drawn out (Hebrew, pâthach', H6605): This verb, H6605, literally means "to open wide" or "to loosen." When applied to a sword (H2719, chereb'), it signifies the act of unsheathing the weapon, making it ready for immediate and decisive use. This conveys a profound sense of deliberate preparation and imminent action, emphasizing that the wicked's malice is not impulsive but a calculated readiness to inflict harm, revealing a premeditated intent.
  • Bent (Hebrew, dârak', H1869): This verb, H1869, means "to tread" or, by implication, "to string a bow (by treading on it in bending)." In the context of a bow (H7198, qesheth'), it refers to the act of stringing the bow and drawing back the string, making it taut and poised to launch an arrow. Like "drawn out," it denotes a state of active preparation for aggression, highlighting the wicked's focused intent and readiness to strike with precision and force.
  • Upright conversation (Hebrew, _yâshâr derek'_, H3477): This crucial phrase combines H3477 (yâshâr') meaning "straight" or "upright" (literally or figuratively), and H1870 (derek'), meaning "a road" or figuratively, "a course of life or mode of action." In KJV English, "conversation" refers to one's entire conduct, manner of life, or behavior, not merely verbal communication. Thus, "upright conversation" signifies a life characterized by integrity, moral rectitude, and consistent adherence to God's standards. The wicked seek to destroy not just the physically vulnerable but also those whose lives exemplify righteousness and conformity to divine will, demonstrating their fundamental opposition to God's moral order.

Verse Breakdown

  • "The wicked have drawn out the sword, and have bent their bow,": This opening clause vividly establishes the aggressive posture and meticulous preparedness of the wicked. The military imagery of unsheathing a sword and drawing a bow signifies their readiness for violent action and their deliberate intent to inflict harm. It is a graphic depiction of active, premeditated hostility, revealing a calculated determination to cause destruction.
  • "to cast down the poor and needy,": This phrase identifies the first, and often most vulnerable, group targeted by the wicked's aggression. "The poor and needy" (Hebrew: ʻânîy wə_ʼebyôwn_) refers to those who are economically disadvantaged, socially marginalized, and often lacking power or influence in society. The wicked aim to "cast down" or oppress them, further exacerbating their suffering and vulnerability, highlighting the profound social injustice inherent in the wicked's actions.
  • "[and] to slay such as be of upright conversation.": This second target group reveals the moral and spiritual dimension of the wicked's malice. They seek not only to oppress the physically vulnerable but also to "slay" (H2873, ṭâbach', meaning to slaughter or kill) those whose lives are characterized by integrity, righteousness, and consistent adherence to God's ways. This demonstrates their fundamental opposition to God's standards and to those who embody them, indicating a spiritual battle against truth and goodness.

Literary Devices

Psalm 37:14 employs several powerful Literary Devices to convey its message with vivid impact. The most prominent is Military Metaphor. The "sword" and "bow" are not merely literal weapons but symbolic representations of the wicked's readiness for violence, aggression, and destructive intent. This imagery powerfully portrays their active malevolence and calculated hostility. The verse also utilizes Parallelism by presenting two distinct but related targets of the wicked's aggression: "the poor and needy" and "such as be of upright conversation." This structural device emphasizes the comprehensive nature of the wicked's destructive aims, encompassing both social injustice against the vulnerable and moral corruption against the righteous. Finally, the verse establishes a stark Contrast between the wicked, characterized by their aggressive and destructive actions, and their victims, who represent vulnerability and righteousness. This contrast underscores the fundamental ethical and spiritual conflict at the heart of the psalm, highlighting the inherent opposition between good and evil.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 37:14 serves as a sobering reminder of the pervasive reality of evil and injustice in the world, particularly how the wicked actively target the vulnerable and the righteous. Theologically, it affirms God's intimate awareness of such suffering and His profound concern for the oppressed. It highlights the ongoing spiritual battle between the forces of light and darkness, where those who choose to live righteously often become objects of intense hostility and persecution. However, within the broader, comforting context of Psalm 37, this verse also sets the stage for the psalm's overarching message of divine justice, reassuring believers that while the wicked may scheme and act with malicious intent, their efforts are ultimately futile against God's sovereign plan. God will not allow His righteous ones to be utterly destroyed, and He will ultimately bring about perfect justice and vindication for His faithful.

REFLECTION AND APPLICATION

Psalms 37:14 offers a profoundly realistic yet ultimately encouraging message for believers today. It validates the painful reality that those who seek to live righteously or are economically disadvantaged often become targets of oppression, injustice, and even violence. In a world where evil persists and often seems to flourish, this verse assures us that God sees and acknowledges the suffering inflicted by the wicked. It calls us to resist the natural human temptation to fret, despair, or become envious when faced with such malice, instead urging us to anchor our hope firmly in God's unfailing justice and perfect timing. Our response should be one of patient endurance, steadfast trust in God's sovereignty, and active compassion for the vulnerable. It also serves as a timeless call to stand against injustice, to advocate for those who are targeted by the wicked, and to remember that our ultimate vindication comes from the Lord, who promises to cut off the wicked and preserve His saints for eternity.

Questions for Reflection

  • How does the vivid imagery of "drawn out the sword" and "bent their bow" deepen your understanding of the active and premeditated nature of evil in the world?
  • In what specific ways do you observe "the poor and needy" or "such as be of upright conversation" being targeted or oppressed in your community or globally today?
  • Considering the broader admonition of Psalm 37 to "fret not thyself," how does this verse challenge or affirm your emotional and spiritual responses to injustice?
  • What practical steps can you personally take to embody the "upright conversation" and to advocate for or stand in solidarity with those who suffer for righteousness' sake?

FAQ

What does "upright conversation" mean in the context of Psalms 37:14?

Answer: In the King James Version, the word "conversation" (H1870, derek') does not refer to verbal communication as it primarily does in modern English. Instead, it refers to one's entire conduct, manner of life, or behavior. The Hebrew phrase behind "upright conversation" is yəšar-dāreḵ, which literally translates to "straight of way" or "upright path." Therefore, "such as be of upright conversation" refers to individuals whose lives are characterized by integrity, moral rectitude, and consistent adherence to God's righteous standards. The wicked in this verse are seeking to destroy not just the physically vulnerable but also those whose very lives exemplify righteousness and conformity to God's will, demonstrating their opposition to divine truth.

Why does Psalm 37 focus so much on the prosperity of the wicked and the suffering of the righteous?

Answer: Psalm 37, like other wisdom literature, grapples with the profound and ancient problem of theodicy – how a just and powerful God can allow evil and suffering, particularly when the wicked appear to prosper and the righteous suffer. The psalm directly addresses the natural human tendency to "fret" or be envious of the wicked's apparent success. Its primary aim is to reorient the reader's perspective from short-term observations to God's eternal justice and sovereign control. While the wicked may flourish temporarily and wield power, their ultimate end is destruction, as seen in passages like Psalm 37:20. Conversely, the righteous, though they may suffer and be targeted, will ultimately inherit the land and be preserved by God, as promised in Psalm 37:9-11. The psalm encourages patient trust in God's timing and sovereignty, assuring believers that divine justice will ultimately prevail.

CHRIST-CENTERED FULFILLMENT

Psalms 37:14, with its vivid portrayal of the wicked's aggression against the vulnerable and the righteous, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the preeminent "upright conversation," whose life was perfectly righteous and without sin, yet He was relentlessly targeted by the wicked of His generation, both human and spiritual. As the Lamb of God who takes away the sin of the world, He became the ultimate "poor and needy" one, humbling Himself and becoming poor for our sakes so that through His poverty we might become spiritually rich (2 Corinthians 8:9). He endured the full force of the wicked's drawn swords and bent bows, not only from human adversaries but also from the spiritual forces of evil, culminating in His unjust trial, profound suffering, and crucifixion. Yet, in His suffering, Jesus perfectly embodied the patient trust in God's justice that Psalm 37 commends. His glorious resurrection is the definitive vindication of the Righteous One, demonstrating God's ultimate triumph over all wickedness and oppression, and His promise to "cut off" the wicked and establish His eternal kingdom (Revelation 19:11-16). Thus, Christ's experience validates the suffering of the righteous, while His victory provides the certain hope that evil will not ultimately prevail, and that those who live an "upright conversation" in Him will share in His eternal inheritance and triumph (Romans 8:37-39).

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Commentary on Psalms 37 verses 7–20

I. II. Main points1. 2. Sub-points(1.) (2.) Details

In these verses we have,

I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: "Rest in the Lord, and wait patiently for him (Psa 37:7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: "Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger (Psa 37:8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil.

II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (Psa 37:7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally: -

1.Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end (Psa 37:9): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job 20:28), but they shall be carried away with it. See the end of these men (Psa 73:17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (Psa 37:10): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Psa 73:19. Have a little patience, for the Judge stands before the door, Jam 5:8, Jam 5:9. Moderate your passion, for the Lord is at hand, Phi 4:5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch (Mal 4:1): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (Psa 37:20), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams (Isa 34:6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mar 9:49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place (Hos 4:16), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, Psa 37:16. In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence, - it is enjoyed by a better title (God gives it to them by promise, Gal 3:18), - it is theirs by virtue of their relation to Christ, who is the heir of all things, - and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Tit 1:15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, Ti1 4:8. If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, Co1 3:21, Co1 3:22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job 27:17; Pro 13:22. This promise is here made, 1. To those that live a life of faith (Psa 37:9); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (Psa 37:11): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Mat 5:5. Secondly, That they shall delight themselves in the abundance of peace, Psa 37:11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend (Psa 119:165), that abundance of peace which is in the kingdom of Christ (Psa 72:7), that peace which the world cannot give (Joh 14:27), and which the wicked cannot have, Isa 57:21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, Psa 37:18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them (Psa 37:19): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God (Isa 7:21), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Hab 3:17, Hab 3:18.

2.Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For,

(1.)Their plots will be their shame, Psa 37:12, Psa 37:13. It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury - they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Psa 2:4, Psa 2:5. They are proud and insolent, but God shall pour contempt upon them. he is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Luk 22:53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, Co1 4:3. God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isa 37:22.

(2.)Their attempts will be their destruction, Psa 37:14, Psa 37:15. See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound.

(3.)Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken (Psa 37:15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, Psa 37:17. But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–20. Public domain.
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Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 14.) Moreover, he adds: Behold, they have unsheathed the sword, sinners have bent their bow, to cast down the needy and the destitute. What is the sword of the sinner, if not the opposite of the sword of the Holy Spirit? Scripture has taught me this sword; the Apostle taught it, saying that we have the breastplate of righteousness, and the shield of faith, and the helmet of salvation, and the sword of the Spirit, which is the word of God (Ephesians 6:14 et seq.). Therefore, the word of God is the sword of the Holy Spirit. On the contrary, indeed, the sword of the most wicked spirit is the evil word. With this sword, the Apostle Peter struck Ananias and Sapphira with his words as if with a certain sword; with this sword, Paul took away the sight of Elymas who opposed his arguments and filled him with the darkness of blindness. Now consider to me, you sinning quarrelers, boasting in bitter insolence, and bringing forth reproaches of accusations; if you hear them, will you not say: Sinners have drawn their swords; when foul speech is brought forth from the mouth as if from a wanton sheath, which should have been restrained and hidden? Similarly as the sword is called the word of God, and the same is the speech of the sinner: so also the bow which sinners stretch, is their mind; and the arrow which they shoot, is a poisoned word. For as Christ is an arrow, who is the Word of God, of whom it is said: I have set thee as a chosen arrow (Isaiah 49:2), which is brought forth out of the quiver of God: so the arrows of the treacherous are, which being shot from a certain bow of wickedness, wound the unsuspecting innocent, unless their fiery darts are repelled by the shield of faith. And therefore, as a soldier, you must be anxious in battle; because the fight is not only against flesh and blood, but also against the spiritual wickedness that cannot be seen. May you have strong weapons from God, so that you can easily draw the arrows you want: so that the enemy cannot oppress you as a poor and unarmed person. Be strong in God, be rich in God, so that it can be said of you: The redemption of a man's soul, his riches (Prov. XIII, 8). With an abundance of the treasure of wisdom, be rich in word and good works, so that you may be fortified. Avoid the wealth of the sinner, lest they find a way to harm you. Be merciful, so that you may remain invulnerable or be able to heal yourself if you are wounded. There is also the poor person whom your adversaries want to wound, from that number of whom the Savior said: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3).
Ambrose of MilanAD 397
COMMENTARY ON TWELVE PSALMS 37:24
What is the sword of the wicked? It is the absolute opposite to the sword of the Holy Spirit.… God’s Word is the sword of the Holy Spirit. But the sword of the wicked is the evil word.… Stupid and petulant speech issues from their mouths as from a scabbard, and would it not have been better to restrain it and bury it? In like manner the Word of the Lord is brought forth as a sword; so, too, the speech of the sinner, and the bow that they bend is their mind. The arrow that they shoot is the venomous word. Our arrow is Christ, the Word of God.
Augustine of HippoAD 430
Exposition on Psalm 37
"The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright heart" [Psalm 37:14]. "Their weapon shall enter into their own heart" [Psalm 37:15]. It is an easy thing for his weapon, that is, his sword, to reach your body, even as the sword of the persecutors reached the body of the Martyrs, but when the body had been smitten, "the heart" remained unhurt; but his heart who "drew out the sword against" the body of the just did not clearly remain unhurt. This is attested by this very Psalm. It says, Their weapon, that is, "Their sword shall," not go into their body, but, "their weapon shall go into their own heart." They would fain have slain him in the body. Let them die the death of the soul. For those whose bodies they sought to kill, the Lord has freed from anxiety, saying, "Fear not them who kill the body, but cannot kill the soul." [Matthew 10:28] ...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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