Ps. 64.7-8 (a concealed blindness)

Surely / God will shoot an arrow / without warning 
and suddenly / they will have wounds!
Surely / they will ruin themselves / with their tongues
and everyone / who sees them / will be shocked. 

The hunters now become the hunted, and the wicked, suddenly, realize that their plans were much more profoundly exposed than they had imagined. We must recall that the wicked’s assurance rested on their belief that 1) no one could uncover their schemes and 2) if they did, no one would be willing to investigate them. The central premise of their assurance is that no one has the power to expose them. Here, however, we see that no matter how ‘deep’ their plans are laid, God is deeper still. No matter how entrenched their schemes are, God is entrenched even further. And, from this deeper hiding, God begins to unravel the wicked. Whereas they schemed together, and planned their attack over a span of time, God acts on his own initiative. And, whereas there is the sense of span of time as to the wicked’s planning, God’s action appears suddenly and without any intervening action, planning or conspiring. Notice how, when the wicked are described, they are methodically detailed in their preparation. God’s action is not so. Rather, he appears without warning and suddenly. He is, immediately, ‘in action’. Along these lines, the wicked never made contact with the righteous. Everything they did was in preparation. When God attacks, however, the ‘shooting of his arrow’ is immediately followed by “suddenly they will have wounds!”. Likewise, and this will become more clear in the following verses, the wicked acted, intentionally, in secret. Their objective was to not be publicly recognized. When God acts, his punishment is one that will be (and is intended to be) fully public (“everyone who sees them will be shocked”). God’s action and authority is one that need not operate within the same ‘hiddenness’ of the wicked. Rather, his ‘hiding’ is the hiding of his ever-greater sovereignty and power over the wicked. This is important for a reason not immediately apparent—the psalm opened with the request of God to “hide” the psalmist; at the conclusion of the litany of the wicked, the psalmist observes how “deep” is man’s heart in its wickedness. And yet, the depth of the wicked man’s heart could perceive neither the greater depth of God’s sovereignty and power nor the natural outworking of their deception (as it ends in tongues ‘ruining them’)—the psalmist was the only one who recognized it. This seems profoundly important: the wicked man’s ability to artfully conceal his stratagems blinds him to an even deeper power that the righteous do perceive. And, furthermore, the wicked man’s stratagems begin-and-end with himself; the power of the righteous is in their ability to appeal to God and enter into his ‘hiding’ and to perceive the natural order of justice (wisdom). God is the ‘guardian’ of the this ‘right order’. Notice how he acts and the wicked destroy themselves by their words. Once God moves ‘on stage’ in order to accomplish his objectives, his authority is revealed and the natural outworking of justice is put in motion. It is not simply an expression of his will to punish the wicked (although it is that); it is, simultaneously, the outworking of the natural wisdom inherent in creation that subverts that which attempts to conceal itself. In this way, the revelation of God is, simultaneously and non-competitively, the revelation of the natural order (of justice).  (The psalmist apparently sees no conflict between the paralleling of God shooting arrows and causing wounds and the wicked “ruining themselves with their tongues”.)