Psalms 64:3

Translation
King James Version
Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:
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KJV (with Strong's)
Who whet H8150 H8804 their tongue H3956 like a sword H2719, and bend H1869 H8804 their bows to shoot their arrows H2671, even bitter H4751 words H1697:
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Complete Jewish Bible
They sharpen their tongues like a sword; they aim their arrows, poisoned words,
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Berean Standard Bible
who sharpen their tongues like swords and aim their bitter words like arrows,
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American Standard Version
Who have whet their tongue like a sword, And have aimed their arrows, even bitter words,
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World English Bible Messianic
who sharpen their tongue like a sword, and aim their arrows, deadly words,
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Geneva Bible (1599)
Which haue whette their tongue like a sword, and shot for their arrowes bitter wordes.
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Young's Literal Translation
Who sharpened as a sword their tongue, They directed their arrow--a bitter word.
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See also
James 3:6James 3:8Psalms 57:4Psalms 58:7Psalms 11:2Jeremiah 9:3Proverbs 12:18
In the KJVVerse 14,854 of 31,102

Study This Verse

SUMMARY

Psalm 64:3 powerfully illustrates the insidious and destructive nature of the psalmist's adversaries, who weaponize their speech with deliberate malice. Through striking military imagery, the verse likens the tongue to a meticulously sharpened sword and hurtful words to piercing arrows, thereby emphasizing the premeditated preparation and devastating impact of verbal assault, whether through slander, gossip, or false accusation. It profoundly underscores the deep emotional, social, and reputational harm that can be inflicted by words, even in the absence of physical violence, revealing a spiritual battle fought with verbal weapons.

CONTEXT

  • Literary Context: Psalm 64 is a fervent prayer of lament and petition, widely attributed to David, who frequently faced enemies plotting his downfall. The psalm opens with a desperate cry to God for protection from the "secret counsel of the wicked" and the "insurrection of evildoers" (see Psalm 64:2). Verse 3 specifically elaborates on the modus operandi of these adversaries, revealing that their primary weapon is not physical might but the insidious power of their words. This verse sets the stage for the psalmist's subsequent appeal to God for divine intervention and judgment against those who "shoot their arrows, even bitter words," culminating in a declaration of God's ultimate justice and the righteous rejoicing in the Lord (as seen in Psalm 64:10). The vivid imagery here intensifies the sense of vulnerability and the urgent need for divine deliverance.

  • Historical & Cultural Context: In ancient Near Eastern societies, honor, reputation, and social standing were paramount. Consequently, slander, gossip, and false accusations were not trivial offenses but deeply damaging acts that could lead to social ostracization, economic ruin, or even legal repercussions. The imagery of swords, bows, and arrows draws from common military practices of the time, making the analogy of verbal warfare immediately visceral and understandable to the original audience. David, as king and a prominent figure, was a frequent target of political intrigue, conspiracy, and verbal attacks, from figures like Doeg the Edomite, who slandered Ahimelech (see 1 Samuel 22:9-10), to Absalom's subtle undermining of his father's authority through deceptive words (as recounted in 2 Samuel 15:1-6). This historical reality imbues the psalmist's lament with deep personal resonance and reflects the constant threat posed by malicious speech in a public sphere.

  • Key Themes: This verse powerfully contributes to several key themes within the Psalms and the broader biblical narrative. Firstly, it highlights The Destructive Power of Words, emphasizing that speech is not neutral but possesses immense capacity for both good and evil, capable of building up or tearing down. The deliberate preparation ("whet their tongue") and targeted nature ("bend their bows to shoot") underscore the intentionality of Slander and Deception, which aim to wound, undermine, and destroy a person's character or standing. Thirdly, the portrayal of enemies operating with stealth and precision points to Covert Warfare, where attacks are often hidden, unexpected, and difficult to defend against directly. This theme resonates with the broader biblical understanding of spiritual warfare, where unseen forces often employ deceit and lies (see Ephesians 6:12). The psalmist's cry for divine intervention also reinforces the theme of God as Protector and Judge, who sees and will ultimately address all forms of injustice, including verbal assaults.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Whet (Hebrew, shanân', H8150): This verb (H8150) means "to point," "to pierce," "to sharpen," or "to inculcate." In the context of the tongue, it conveys the idea of a deliberate, meticulous, and often repeated preparation of speech for malicious purposes. Just as a warrior painstakingly sharpens a blade for maximum effectiveness, so the enemies carefully craft their words to inflict the deepest possible wound. It implies a premeditated and calculated act of verbal aggression, not an accidental slip of the tongue, indicating a conscious effort to make their words as incisive and damaging as possible.
  • Bitter (Hebrew, mar', H4751): This adjective (H4751) means "bitter," "severe," "painful," or "chafed." When applied to words, it describes their quality as being acrid, harsh, and deeply unpleasant, causing profound emotional, psychological, or reputational distress. It speaks to the painful and often enduring impact of the verbal assault on the victim, highlighting the venomous and corrosive nature of the words, which leave a lasting sting.
  • Words (Hebrew, dâbâr', H1697): N This noun (H1697) generally means "word," "speech," "matter," or "thing." However, in contexts like this, especially when combined with "bitter," it often carries the connotation of "evil report," "slander," "reproach," or "defamation." This specific nuance indicates that the "bitter words" are not mere insults but are likely false, misleading, or highly damaging accusations intended to harm the target's character, reputation, or standing. The combination with "bitter" underscores their venomous, destructive, and often deceitful nature.

Verse Breakdown

  • "Who whet their tongue like a sword": This initial clause introduces the first powerful simile, comparing the tongue to a sword. The act of "whetting" (sharpening) implies careful, deliberate preparation and refinement. It suggests that the enemies are not speaking impulsively but are intentionally crafting their malicious words to be as cutting and damaging as possible, aiming to pierce and wound the psalmist's reputation, spirit, or social standing. This is a premeditated attack, not a spontaneous outburst.
  • "and bend their bows to shoot their arrows": This expands the military metaphor, introducing the image of a bow and arrows. "Bending their bows" signifies a deliberate action—tensioning the bowstring, aiming, and preparing for a targeted strike. It conveys the idea of a calculated, precise attack, often from a distance or from a hidden position, making the assault difficult to anticipate or counter. The enemies are not merely speaking carelessly; they are aiming their verbal projectiles with the intent to hit their mark and inflict harm.
  • "even bitter words": This crucial phrase explicitly identifies the "arrows" as "bitter words." It clarifies the nature of the weapon, confirming that the psalmist is not facing physical violence but a verbal onslaught. The adjective "bitter" emphasizes the painful, harmful, and often false or slanderous quality of these words, designed to inflict emotional, social, or reputational damage. This final phrase serves as an appositive, defining the specific nature of the arrows, leaving no doubt about the true weapon being employed.

Literary Devices

Psalm 64:3 is rich in imagery drawn from ancient warfare, vividly depicting the nature of verbal assault. The central device is simile, explicitly comparing the tongue to a "sword" and words to "arrows," making the abstract concept of malicious speech tangible, dangerous, and physically impactful. This is further reinforced by metaphor, where words are implicitly understood as weapons themselves, capable of inflicting deep wounds. The enemies are depicted as actively engaged in this verbal warfare, a form of personification where their tongues are given agency to be "whet" and their words are "shot" with intent, as if they were autonomous agents. The verse also employs a strong form of parallelism, where the two weapon analogies ("tongue like a sword" and "arrows, even bitter words") reinforce and elaborate upon the same core idea: the deliberate, precise, and destructive nature of the enemies' speech. The use of these devices creates a powerful and memorable picture of the profound harm caused by slander and malicious gossip, underscoring the psalmist's deep distress and urgent need for divine intervention.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly speaks to the biblical understanding of the immense power of the tongue, a recurring theme throughout Scripture. It highlights that words are not merely sounds but carry moral weight and can be instruments of profound good or devastating evil, reflecting the very nature of humanity created in God's image. Just as God spoke creation into being, so human words possess a creative or destructive capacity, making the tongue a powerful force for life or death. The psalmist's lament underscores God's justice and His omniscience, affirming that no hidden malicious act or verbal assault goes unnoticed by the divine Judge. It also implicitly calls believers to a higher standard of speech, recognizing that our words, like those of the psalmist's enemies, can be sharpened for harm or used for edification, truth, and grace.

REFLECTION AND APPLICATION

Psalm 64:3 serves as a timeless warning and a call to spiritual vigilance in a world where words continue to be potent weapons. It compels us to recognize that verbal attacks, whether in the form of gossip, slander, cyberbullying, character assassination, or divisive rhetoric, are not trivial but deeply damaging, mirroring the "bitter words" of the psalmist's enemies. As believers, this verse challenges us first to examine our own hearts and tongues, ensuring that we do not, even inadvertently, wield words that wound or destroy. Instead, we are called to use our speech for edification, truth, and grace, building up rather than tearing down, as encouraged in Ephesians 4:29. Secondly, when we find ourselves targets of such malicious speech, the psalmist's response provides a powerful model: to turn to God in fervent prayer, trusting in His ultimate justice and protection. We can find solace in knowing that God sees and hears every "bitter word" and is our ultimate defender, even when human avenues for redress seem closed. Our faith calls us to respond to verbal aggression not with retaliation, but with prayer, forgiveness, and a commitment to truth, knowing that God is our refuge and strength.

Questions for Reflection

  • How do I recognize "bitter words" in my own life, whether from others or from myself, and what is my immediate reaction to them?
  • In what practical ways can I actively use my words for edification, truth, and encouragement, rather than for harm, gossip, or criticism, especially in challenging situations?
  • When faced with verbal attacks or slander, how can I emulate the psalmist's trust in God for deliverance and justice, rather than retaliating in kind or becoming consumed by bitterness?

FAQ

What does "whet their tongue like a sword" mean in practical terms?

Answer: In practical terms, "whetting the tongue like a sword" signifies a deliberate, malicious, and often premeditated preparation of one's speech to inflict maximum harm. It's not about accidental slips of the tongue or thoughtless remarks. Instead, it refers to carefully crafted slander, calculated gossip, false accusations, or biting criticisms designed to undermine, destroy a reputation, or cause deep emotional pain. Just as a warrior sharpens a sword to make it more effective in battle, so the enemies meticulously refine their words to be as cutting and damaging as possible. This imagery emphasizes the intentionality and the destructive potential of such verbal attacks, highlighting that such speech is a weapon wielded with specific, harmful intent.

How does this verse relate to modern forms of communication, like social media?

Answer: Psalm 64:3 is remarkably relevant to modern communication, especially social media and online forums. The "bitter words" and "arrows" shot from hidden places find a stark parallel in online platforms where individuals can anonymously or pseudonymously spread misinformation, engage in cyberbullying, or launch character attacks. The speed and vast reach of digital communication mean that "bitter words" can be "shot" to immense audiences instantly, causing widespread and often irreparable damage to reputations and mental well-being. The "bending their bows" aspect can be seen in the deliberate crafting of inflammatory posts, viral rumors, or targeted online harassment campaigns. This verse serves as a potent reminder for believers to exercise extreme caution and responsibility in the digital sphere, recognizing that words posted online, though unseen, can be as damaging as any physical weapon, and that people will have to give account on the day of judgment for every idle word they have spoken. It calls us to consider the impact of our digital footprint and to use our online presence to build up, not tear down.

CHRIST-CENTERED FULFILLMENT

While Psalm 64:3 vividly describes the psalmist's experience with human enemies and their malicious speech, its themes of unjust suffering and divine protection find their ultimate and most profound fulfillment in the person and work of Jesus Christ. Throughout His earthly ministry, Jesus was the constant target of "bitter words" from religious leaders, false witnesses, and even the very crowds He came to save. He endured relentless slander, accusations of blasphemy (as seen in Matthew 26:65), and mockery (as recounted in Mark 15:29-32) – verbal arrows aimed at His character, authority, and divine mission. Yet, in fulfillment of prophecy, He responded with profound silence and grace, like a lamb led to the slaughter, who did not open his mouth. Paradoxically, while His enemies wielded words as weapons of destruction, Jesus Himself is the Living Word (as declared in John 1:1) whose very speech carried life, truth, and authority, bringing healing and salvation. His ultimate sacrifice on the cross disarmed the power of all destructive words and the one who incites them, conquering sin and death. Through His victory, believers are empowered by the Spirit of truth to speak words of grace and truth, finding refuge in Him from the "bitter words" of the world and looking forward to the day when every tongue will confess His Lordship (as prophesied in Philippians 2:10-11).

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Commentary on Psalms 64 verses 1–6

I. II. Main points1. 2. Sub-points

David, in these verses, puts in before God a representation of his own danger and of his enemies' character, to enforce his petition that God would protect him and punish them.

I. He earnestly begs of God to preserve him (Psa 64:1, Psa 64:2): Hear my voice, O God! in my prayer; that is, grant me the thing I pray for, and this is it, Lord, preserve my life from fear of the enemy, that is, fro the enemy that I am in fear of. He makes request for his life, which is, in a particular manner, dear to him, because he knows it is designed to be very serviceable to God and his generation. When his life is struck at it cannot be thought he should altogether hold his peace, Est 7:2, Est 7:4. And, if he plead his fear of the enemy, it is no disparagement to his courage; his father Jacob, that prince with God, did so before him. Gen 32:11, Deliver me from the hand of Esau, for I fear him. Preserve my life from fear, not only from the thing itself which I fear, but from the disquieting fear of it; this is, in effect, the preservation of the life, for fear has torment, particularly the fear of death, by reason of which some are all their life-time subject to bondage. He prays, "Hide me from the secret counsel of the wicked, from the mischief which they secretly consult among themselves to do against me, and from the insurrection of the workers of iniquity, who join forces, as they join counsels, to do me a mischief." Observe, The secret counsel ends in an insurrection; treasonable practices begin in treasonable confederacies and conspiracies. "Hide me from them, that they may not find me, that they may not reach me. Let me be safe under thy protection."

II. He complains of the great malice and wickedness of his enemies: "Lord, hide me from them, for they are the worst of men, not fit to be connived at; they are dangerous men, that will stick at nothing; so that I am undone if thou do not take my part."

1.They are very spiteful in their calumnies and reproaches, Psa 64:3, Psa 64:4. They are described as military men, with their sword and bow, archers that take aim exactly, secretly, and suddenly, and shoot at the harmless bird that apprehends not herself in any danger. But, (1.) Their tongues are their swords, flaming swords, two-edged swords, drawn swords, drawn in anger, with which they cut, and wound, and kill, the good name of their neighbours. The tongue is a little member, but, like the sword, it boasts great things, Jam 3:5. It is a dangerous weapon. (2.) Bitter words are their arrows - scurrilous reflections, opprobrious nicknames, false representations, slanders, and calumnies, the fiery darts of the wicked one, set on fire to hell. For these their malice bends their bows, to send out these arrows with so much the more force. (3.) The upright man is their mark; against him their spleen is, and they cannot speak peaceably either of him or to him. The better any man is the more he is envied by those that are themselves bad, and the more ill is said of him. (4.) They manage it with a great deal of art and subtlety. They shoot in secret, that those they shoot at may not discover them and avoid the danger, for in vain is the net spread in the sight of any bird. And suddenly do they shoot, without giving a man lawful warning or any opportunity to defend himself. Cursed be he that thus smites his neighbour secretly in his reputation, Deu 27:24. There is no guard against a pass made by a false tongue. (5.) Herein they fear not, that is, they are confident of their success, and doubt not but by these methods they shall gain the point which their malice aims at. Or, rather, they fear not the wrath of God, which they will be the portion of a false tongue. They are impudent and daring in the mischief they do to good people, as if they must never be called to an account for it.

2.They are very close and very resolute in their malicious projects, Psa 64:5. (1.) They strengthen and corroborate themselves and one another in this evil matter, and by joining together in it they make one another the more bitter and the more bold. Fortiter calumniari, aliquid adhaerebit - Lay on an abundance of reproach; part will be sure to stick. It is bad to do a wrong thing, but worse to encourage ourselves and one another in doing it; this is doing the devil's work for him. It is a sign that the heart is hardened to the highest degree when it is thus fully set to do evil and fears no colours. It is the office of conscience to discourage men in an evil matter, but, when that is baffled, the case is desperate. (2.) They consult with themselves and one another how to do the most mischief and most effectually: They commune of laying snares privily. All their communion is in sin and all their communication is how to sin securely. They hold councils of war for finding out the most effectual expedients to do mischief; every snare they lay was talked of before, and was laid with all the contrivance of their wicked wits combined. (3.) They please themselves with an atheistical conceit that God himself takes no notice of their wicked practices: They say, Who shall see them? A practical disbelief of God's omniscience is at the bottom of all the wickedness of the wicked.

3.They are very industrious in putting their projects in execution (Psa 64:6): "They search out iniquity; they take a great deal of pains to find out some iniquity or other to lay to my charge; they dig deep, and look far back, and put things to the utmost stretch, that they may have something to accuse me of;" or, "They are industrious to find out new arts of doing mischief to me; in this they accomplish a diligent search; they go through with it, and spare neither cost nor labour." Evil men dig up mischief. Half the pains that many take to damn their souls would serve to save them. They are masters of all the arts of mischief and destruction, for the inward thought of every one of them, and the heart, are keep, deep as hell, desperately wicked, who can know it? By the unaccountable wickedness of their wit and of their will, they show themselves to be, both in subtlety and malignity, the genuine offspring of the old serpent.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 64
"For they have whet like a sword their tongues" [Psalm 64:3]. Which says another Psalm also, "Sons of men; their teeth are arms and arrows, and their tongue is a sharp sword." Let not the Jews say, we have not killed Christ. For to this end they gave Him to Pilate the judge, in order that they themselves might seem as it were guiltless of His death....But if he is guilty because he did it though unwillingly, are they innocent who compelled him to do it? By no means. But he gave sentence against Him, and commanded Him to be crucified: and in a manner himself killed Him; ye also, O you Jews, killed Him. Whence did ye kill Him? With the sword of the tongue: for you did whet your tongues. And when did ye smite, except when you cried out, "Crucify, Crucify"? [Luke 23:21]
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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