Psalms 140:1

In this, as in other things, David was a type of Christ, that he suffered before he reigned, was humbled before he was exalted, and that as there were many who loved and valued him, and sought to do him honour, so there were many who hated and envied him, and sought to do him mischief, as appears by these verses, where,

I. He gives a character of his enemies, and paints them out in their own colours, as dangerous men, whom he had reason to be afraid of, but wicked men, whom he had no reason to think the righteous God would countenance. There was one that seems to have been the ring-leader of them, whom he calls the evil man and the man of violences (Psa 140:1, Psa 140:4), probably he means Saul. The Chaldee paraphrast (Psa 140:9) names both Doeg and Ahithophel; but between them there was a great distance of time. Violent men are evil men. But there were many besides this one who were confederate against David, who are here represented as the genuine offspring and seed of the serpent. For, 1. They are very subtle, crafty to do mischief; they have imagined it (Psa 140:2), have laid the scheme with all the art and cunning imaginable. They have purposed and plotted to overthrow the goings of a good man (Psa 140:4), to draw him into sin and trouble, to ruin him by blasting his reputation, crushing his interest, and taking away his life. For this purpose they have, like mighty hunters, hidden a snare, and spread a net, and set gins (Psa 140:5), that their designs against him, being kept undiscovered, might be the more likely to take effect, and he might fall into their hands ere he was aware. Great persecutors have often been great politicians, which has indeed made them the more formidable; but the Lord preserves the simple without all those arts. 2. They are very spiteful, as full of malice as Satan himself: They have sharpened their tongues like a serpent, that infuses his venom with his tongue; and there is so much malignity in all they say that one would think there was nothing under their lips but adders' poison, Psa 140:3. With their calumnies, and with their counsels, they aimed to destroy David, but secretly, as a man is stung with a serpent, or a snake in the grass. And they endeavoured likewise to infuse their malice into others, and to make them seven times more the children of hell than themselves. A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart. 3. They are confederate; they are many of them; but they are all gathered together against me for war, Psa 140:2. Those who can agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub. 4. They are proud (Psa 140:5), conceited of themselves and confident of their success; and herein also they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement, of the persecuted, for the more haughty they are the faster are they ripening for ruin. Pride goes before destruction.

II. He prays to God to keep him from them and from being swallowed up by them: "Lord, deliver me, preserve me, keep me (Psa 140:1, Psa 140:4); let them not prevail to take away my life, my reputation, my interest, my comfort, and to prevent my coming to the throne. Keep me from doing as they do, or as they would have me do, or as they promise themselves I shall do." Note, The more malice appears in our enemies against us the more earnest we should be in prayer to God to take us under his protection. In him believers may count upon a security, and may enjoy it and themselves with a holy serenity. Those are safe whom God preserves. If he be for us, who can be against us?

III. He triumphs in God, and thereby, in effect, he triumphs over his persecutors, Psa 140:6, Psa 140:7. When his enemies sharpened their tongues against him, did he sharpen his against them? No; adders' poison was under their lips, but grace was poured into his lips, witness what he here said unto the Lord, for to him he looked, to him he directed himself, when he saw himself in so much danger, through the malice of his enemies: and it is well for us that we have a God to go to. He comforted himself, 1. In his interest in God: "I said, Thou art my God; and, if my God, then my shield and mighty protector." In troublous dangerous times it is good to claim relation to God, and by faith to keep hold of him. 2. In his access to God. This comforted him, that he was not only taken into covenant with God, but into communion with him, that he had leave to speak to him, and might expect an answer of peace from him, and could say, with a humble confidence, Hear the voice of my supplications, O Lord! 3. In the assurance he had of help from God and happiness in him: "O God the Lord - Jehovah Adonai! as Jehovah thou art self-existent and self-sufficient, an infinitely perfect being; as Adonai thou art my stay and support, my ruler and governor, and therefore the strength of my salvation, my strong Saviour; nay, not only my Saviour, but my salvation itself, from whom, in whom, my salvation is; not only a strong Saviour, but the very strength of my salvation, on whom the stress of my hope is laid; all in all, to make me happy, and to preserve me to my happiness." 4. In the experience he had had formerly of God's care of him: Thou hast covered my head in the day of battle. As he pleaded with Saul, that, for the service of his country, he many a time jeoparded his life in the high places of the field, so he pleads with God that, in those services, he had wonderfully protected him, and provided him a better helmet for the securing of his head than Goliath's was: "Lord, thou hast kept me in the day of battle with the Philistines, suffer me not to fall by the treacherous intrigues of false-hearted Israelites." God is as able to preserve his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to trust in him and depend upon him in dangers of another nature; for nothing can shorten the Lord's right hand.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Psa 140:1 « To the chief Musician, A Psalm of David. » Deliver me, O LORD, from the evil man: preserve me from the violent man;

Ver. 1. Deliver me O Lord, from the evil man] Made of malice, in which is steeped the venom of all vices.

Preserve me from the violent man] Man of violences, who, vulture-like, {Rev 11:10} liveth by rapine. Such were Saul and his informers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_140:1-13

Deliver me, O Lord, from the evil man.

God preserves His servant

To put Luther out of harms way for a while a prudent man took him prisoner, and kept him out of the strife in the castle of Wartburg. Luther could not be buried alive in ease; he must be getting on with his life work. He sends word to his friends that he who was coming would soon be with them, and on a sudden he appeared at Wittenburg. The prince meant to have kept him in retirement somewhat longer, and when the Elector feared that he could not protect him, Luther wrote him: I come under far higher protection than yours; nay, I behold that I am more likely to protect your Grace than your Grace to protect me. He who has the strongest faith is the best protector. Luther had learned to be independent of all men, for he cast himself upon his God. He had all the world against him, and yet he lived right merrily; if the Pope excommunicated him he burned the bill; if the Emperor threatened him he rejoiced because he remembered the words of the Lord. The kings of the earth set themselves, and the rulers take counsel together. He that sitteth in the heavens shall laugh. When they said to him, Where will you find shelter if the Elector does not protect you? he said, Under the broad shield of God. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

This Psalm is in its proper place, and so fitly follows 139 that you might almost read right on, and make no break between the two. Serious injury would follow to the whole Book of Psalms if the order should be interfered with as certain wiseacres propose. It is The Cry Of A Hunted Soul the supplication of a believer incessantly persecuted and beset by cunning enemies, who hungered for his destruction. David was hunted like a partridge upon the mountains, and seldom obtained a moment's rest. This is his pathetic appeal to Jehovah for protection, an appeal which gradually intensifies into a denunciation of his bitter foes. With this sacrifice of prayer he offers the salt of faith; for in a very marked and emphatic manner he expresses his personal confidence in the Lord as the Protector of the oppressed, and as his own God and Defender. Few short Psalms are so rich in the jewellery of precious faith.

To the Chief Musician. The writer wished this experimental hymn to be under the care of the chief master of song, that it might neither be left unsung, nor chanted in a slovenly manner. Such trials and such rescues deserved to be had in remembrance, and to be set up among the choicest memorials of the Lord's goodness. We, too, have our songs which are of no ordinary kind, and these must be sung with our best powers of heart and tongue. We will offer them to the Lord by no other hand than that of "the Chief Musician."

A Psalm of David. The life of David wherein he comes in contact with Saul and Doeg is the best explanation of this Psalm; and surely there can be no reasonable doubt that David wrote it, and wrote it in the time of his exile and peril. The tremendous outburst at the end has in it the warmth which was so natural to David, who was never lukewarm in anything; yet it is to be noticed that concerning his enemies he was often hot in language through indignation, and yet he was cool in action, for he was not revengeful. His was no petty malice, but a righteous anger: he foresaw, foretold, and even desired the just vengeance of God upon the proud and wicked, and yet he would not avail himself of opportunities to revenge himself upon those who had done him wrong. It may be that his appeals to the great King cooled his anger, and enabled him to leave his wrongs unredressed by any personal act of violence. "Vengeance is mine; I will repay, saith the Lord"; and David when most wounded by undeserved persecution and wicked falsehood was glad to leave his matters at the foot of the throne, where they would be safe with the King of kings.

Ver. 1. Deliver me, O LORD, from the evil man. It reads like a clause of the Lord's prayer, "Deliver us from evil." David does not so much plead against an individual as against the species represented by him, namely, the being whose best description is"the evil man." There are many such abroad; indeed we shall not find an unregenerate man who is not in some sense an evil man, and yet all are not alike evil. It is well for us that our enemies are evil: it would be a horrible thing to have the good against us. When "the evil man" bestirs himself against the godly he is as terrible a being as a wolf, or a serpent, or even a devil. Fierce, implacable, unpitying, unrelenting, unscrupulous, he cares for nothing but the indulgence of his malice. The persecuted man turns to God in prayer; he could not do a wiser thing. Who can meet the evil man and defeat him save Jehovah himself, whose infinite goodness is more than a match for all the evil in the universe? We cannot of ourselves baffle the craft of the enemy, but the Lord knoweth how to deliver his saints. He can keep us out of the enemy's reach, he can sustain us when under his power, he can rescue us when our doom seems fixed, he can give us the victory when defeat seems certain; and in any and every case, if he do not save us from the man he can keep us from the evil. Should we be at this moment oppressed in any measure by ungodly men, it will be better to leave our defence with God than to attempt it ourselves.

Preserve me from the violent man. Evil in the heart simmers in malice, and at last boils in passion. Evil is a ragtag thing when it getteth liberty to manifest itself; and so "the evil man" soon develops into "the violent man" What watchfulness, strength, or valour can preserve the child of God from deceit and violence? There is but one sure Preserver, and it is our wisdom to hide under the shadow of his wings. It is a common thing for good men to be assailed by enemies: David was attacked by Saul, Doeg, Ahithophel, Shimei, and others; even Mordecai sitting humbly in the gate had his Haman; and our Lord, the Perfect One, was surrounded by those who thirsted for his blood. We may not, therefore, hope to pass through the world without enemies, but we may hope to be delivered out of their hands, and preserved from their rage, so that no real harm shall come of their malignity. This blessing is to be sought by prayer, and expected by faith.

Whole Psalm. Another Psalm "of David", to be sung by all saints, even as it was used by their Head, David's Son. In it we have (Ps 140:1-3) the picture of the wicked, with a "Selah", that bids us pause over its dark colours. Then we have (Ps 140:4-5) a view of the snares spread by the wicked, with another "Selah" pause. Thereafter, we see a soul in the attitude of faith (Ps 140:6-8). They are laying the snares, but calm as Elisha beholding the Syrian host assembling (2Ki 6:15), the stayed soul sings

"I have said to the Lord, My God art thou";

and then he prays, putting a "Selah" at the close, that we may again pause and survey the scene. Andrew A. Bonar.

Whole Psalm. There is no doubt that this Psalm expresses the feelings of David on the first intelligence of Saul's setting out anew in pursuit of him (comp. Ps 140:2). And then, in Psalm 141, we have his supplication at the time when this danger was ever approaching nearer. Various things are said in this Psalm (according to the Hebrew) primarily of a single person (Saul:) thus e.g. Ps 140:1, 4; and the numerous tongues of which David complains (Ps 140:3) are just the tongues of traitors who again informed Saul of this new place of David's residence in the wilderness of Engedi, where he might have imagined himself so secure. The laying of snares (Ps 140:5) agrees perfectly in part with this treachery, and in part with the search after David by Saul and his numerous army, mentioned in 1Sa 24:2. In the same way might the burning coals, spoken of in Ps 140:10, and likewise the deep pits (German, floods) mentioned there, have suggested themselves most naturally to David upon the rocks of Engedi, where he had the Dead Sea just before him. Ps 140:10 seems also to allude to the events which happened on the night before the destruction of Sodom. T. C. Barth, in "The Bible Manual."

Whole Psalm. As in Psalm 138. David set before his seed God's promise as the anchor of hope (2Sa 7:1-17); and in Psalm 139, God's omniscience as our consolation in danger and motive for shunning evil; so in this Psalm he sets forth the danger from calumnious enemies, and our only safety in Jehovah, our strength. Andrew Robert Fausset.

Ver. 1,4,6,8. Good men live by prayer. He who gets to the throne of grace is covered by the cloud of glory, through which no sun can smite by day, nor moon by night. William Swan Plumer.

Ver. 1, 7-11. On the first reading of this Psalm one is inclined to think that there is somewhat of fierceness and bitterness in it, which is hardly consistent with the character of a child of God, and therefore unbecoming in David...And yet I really think that a little more examination of the language of this Psalm will lead us to believe that we are doing David wrong in affixing anything like a meaning or desire of vindictiveness to his words.

Assuredly we can find no fault with one who takes his wrongs in prayer to God; who, like Hezekiah, takes the roll of his cares, and sorrows, and trials, and spreads it before the Lord. And this is what David does in the very first verse: "Deliver me, O Lord, from the evil man; preserve me from the violent man." I do not think a person who does this, who, when smarting under a sense of injury and wrong, goes at once to God and lays open his heart to him, is likely to go very far wrong; for even though he may have begun in somewhat of an unkindly spirit, yet prayer opens before us such a sight and sense of our own guiltiness and wrongs towards God, and thereby exercises such an abasing, as well as healing and soothing, influence over our feelings towards others, that we might almost be assured that he whose prayer might begin even with a vehement enumeration of his own wrongs, would end with something very like a determination to bless them that cursed, and to do good to them that hated him.

You will observe, too, how, from first to last, David leaves his cause in God's hands; it is not "my sword and my bow that shall help me"; he counted them vain things to help a man; and therefore, as he had so often said in other Psalms; "The Lord was his shield and his defence", and as God had already shielded his head in the day of battle, so he prays for the same protection against his enemies now. Barton Bouchier.

Ver. 1, 11. Three special forms of Satanic energy are individualized. The evil or wicked man, the violent man, and the man of tongue are severally appealed from by the suppliant speaker of the prayer of faith. Arthur Pridham.

Ver. 1-5.

1. The particular source of David's affliction: it was from men. In this he was a type of Christ.

a) Their wickedness: "the evil man."

b) Their violence: "the violent man."

c) Their malicious designs: "which imagine mischiefs in their heart."

d) Their confederacy: "continually are they gathered together for war."

e) Their false accusations: "They have sharpened their tongues like a serpent", etc. (Ps 140:3).

f) Their avowed design: "they have purposed to overthrow my goings" (Ps 140:4).

g) Their intrigues (Ps 140:5).

2. His universal remedy: "Deliver me, O Lord"; "preserve" and help me. His defence is,

a) In God.

b) In prayer to God. G. R.

Ver. 1-5. In our position, age, and country, we are not in danger of violence from men, as was David; still, no man is absolutely safe front the danger.

1. Mention some eases not yet impossible.

a) A Christian workman, because he cannot comply with unrighteous customs, excites the animosity of his fellow workers. They will do him mischief, spoil his work, steal his tools, speak evil of him, until his employer discharges him to restore peace in the factory.

b) A Christian clerk or shop assistant, because his presence is a check upon his sinful companions, may have snares laid for him, etc.

2. Suggest advice, useful, should such a case arise.

a) Resort to God with a "Deliver me", and a "Preserve me."

b) Maintain integrity and uprightness.

c) Should the mischievous ones succeed, still trust in God, who can make their mischief lead to your profit, and make his goodness outwit their devices. J. F.

Psalms 140:2*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Psa 140:1-3. Deliver me from the evil man — Either Saul, or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse. Continually, are they gathered, &c. — To execute those bloody enterprises which they have devised. They have sharpened their tongues, &c. — Their malicious hearts have excited their tongues to utter vile slanders against me, using words as sharp and piercing as the sting of a serpent. Adder’s poison is under their lips — There is so much malignity in all they say, that one would think there was nothing under their lips but adder’s poison. “Slander and calumny,” says Dr. H., “must always precede and accompany persecution, because malice itself cannot excite people against a good man, as such; to do this, he must first be represented as a bad man. What can be said of those who are busied in this manner, but that they are a generation of vipers, the brood of the old serpent, that grand accuser and calumniator of the brethren, having under their tongues a bag of poison, conveying instant death to the reputation on which they fasten? Thus David was hunted as a rebel, Christ was crucified as a blasphemer, and the primitive Christians were tortured as guilty of incest and murder.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Psalm 140

1. To the Chief Musician. A Psalm. By David. We find ourselves, in this psalm, carried back not only to the times of David, but to those of the Sauline persecution, from which the images are evidently borrowed. Besides the warlike tone, the vigorous conciseness, the verbal agreements with Davidic psalms, combined with eminent originality, the very stru ture is Davidic, and exhibits the familiar sequence of complaint, Psa 140:1-5, prayer, Psa 140:6-8, and confident anticipation, Psa 140:9-13. So clearly do these features of the composition mark its origin, even independently of the inscription, that nothing can account for its position here but the hypothesis already stated, that these ancient psalms were incorporated into a series of later date, and placed in the collection, not according to their individual antiquity, but according to the date of the whole set or system, into which they had been made to enter. Like the psalms immediately preceding, this was probably composed by David after the reception of the great Messianic promise, and with immediate reference to it.

2. (Psa 140:1) Deliver me, Jehovah, from the bad man; from the man of violences thou wilt preserve me. This is one of those pictures so abundant in the genuine Davidic psalms, of which Saul seems to have furnished the original. Compare Psalms 52. The first man is the generic term, the other the individual designation, which seem, however, to be used here as equivalents. The insensible transition from direct prayer to confident anticipation is characteristic of the psalms of David. Man of violence is another favourite expression. See above, on Psa 18:48, and compare the parallel passage, 2Sa 22:49, where the plural form (violences) is used, as in the verse before us.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Psalm 140-142

These three Psalms are Psalms of David. The third one in this series, 142 is another Maschil, the last Maschil Psalm, being a prayer when David was in the cave. In these Psalms the distress of Israel, the godly remnant of Israel, is again remembered. In Psa 140:1-13 we see prophetically the evil and violent man, that man of sin of the last days. And therefore have we one more imprecatory prayer for the destruction of the wicked (verse 10). The last verses look forward to the overthrow of the wicked and the exaltation of the righteous.

In Psa 141:1-10 the righteous are seen in separation from the wicked, and the prayer for preservation. Psa 142:1-7 contains continued prayer for deliverance. The psalmist’s voice is lifted up to the Lord. Before Him he poured out his complaint and before Him he showed his trouble; not before man, but before the Lord. He knew when his spirit was overwhelmed that the Lord knew his path. All these experiences of trial and trouble will be repeated among the godly remnant, as all God’s people have passed and are still passing through similar soul-exercises.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Psalms 140

IN tone and contents this psalm has many parallels in the earlier books, especially among the psalms ascribed to David. Its originality lies principally in its use of peculiar words, and in the extreme obscurity of a part of it. The familiar situation of a man ringed about by slanderous enemies, the familiar metaphors of snares and traps, the familiar venture of faith flinging itself into Gods arms for refuge, the familiar prayers for retribution, are all here. One cannot argue about impressions, but the present writer receives the impression strongly from the psalm that it is cast in the Davidic manner by a later singer, and is rather an echo than an original voice, while, no doubt, the feelings expressed, both of distress and of confidence, are none the less felt by the singer, though he falls back on familiar forms for their expression.

The arrangement is in four strophes of approximately equal length, the first and third of which consist of three verses of two clauses each, while the fourth is abnormally elongated by having three clauses in Psa_140:10, and the second (Psa_140:4-5) has two verses of three clauses each. Selah again appears as dividing the strophes, but is omitted at the end of the fourth, to which a closing strophe of two verses is appended.

The first two strophes (Psa_140:1-3 and Psa_140:4-5) cover the same ground. Both set forth the psalmists need, and plead for deliverance. The first verse of the second strophe (Psa_140:4) is almost identical with Psa_140:1. Both paint the psalmists enemies as evil and violent, plotting against him privily. The only difference in the two strophes is in the metaphors describing the foes and their devices, and in the prominence given in the first to their slanderous and sharp tongues. The forms of their malice are like those in earlier psalms. A characteristic of the Psalter is the prominence given to hostility which has but bitter speech for its weapon. {Psa_10:7; Psa_58:4} The slanderers tongue is sharp, like a serpents, with which the popular opinion supposed that the venom was injected. The particular kind of serpent meant in Psa_140:3 a-is doubtful, as the word is only found here.

The figures for hostility in the second strophe are the other equally familiar ones of setting snares and traps. The contrivers are here called "proud" since their hostility to Gods servant implies haughty antagonism to God. But they are not too proud to resort to tricks. Cunning and pride do not go well together, but they are united in these enemies, who spread a net "by the hand of the path."

In the third strophe, Faith rouses itself to lay hold on God. The psalmist turns from contemplating what his foes are doing, to realise what Jehovah is to him, and is wont to do for him. Since He is the singers God and protects him in all conflict, he "finds it in his heart" to ask confidently that the plots of the foe may be wrecked. Consciousness of danger drove the poet in the former strophes to prayer; Jehovahs character and loving relations to him draw him, in this one.

"The day of battle" is literally "the day of armour"-when weapons clash and helmets are fitting wear. Then Jehovah will be as a headpiece to him, for He always gives the shape to His help which is required at the moment. The words in Psa_140:8 for "desires" and "plan" are found here only.

The text here is evidently in some disorder, and the word which is now awkwardly attached to the end of Psa_140:8 is by most commentators carried over to Psa_140:9. The change of position clears away difficulties in both verses, but a considerable crop remains in this fourth strophe. The language becomes gnarled and obscure under the stress of the poets emotion, as he prays for the destruction of his persecutors. If the transference of the word from Psa_140:8 to Psa_140:9 is accepted, that verse describes in vivid fashion what in prose would have been cast into the form of, "When my encompassers lift up the head [i.e., in proud assault], then, " etc. The psalmist omits the particles which would give a hypothetical form, and prefers to set the two things side by side, and leave sympathetic readers to feel their connection. Psa_140:10 is very obscure. According to the Hebrew text, the first clause would have to be rendered, "Let coals be thrown on them"; but such a rendering is "contrary to the usage of the language." The Hebrew margin, therefore, corrects into, "Let them [i.e., men indefinitely] cast down coals"; but this is harsh, and the office is strange as one attributed to men. The emendation which finds favour with most moderns substitutes for the inappropriate verb of the present text that which is used in precisely the same connection in Psa_11:6, and gives the reading, "Let Him [i.e., Jehovah] rain coals on them." The following clause then swiftly adds another element of horror. Fire rains down from above; fire yawns below. They are beaten down by the burning storm, and they fall into a mass of flame. The noun in Psa_140:10 c is found only here, and is by some rendered "pits," by others "floods," and by others is corrected into "nets." If "floods" is taken as the meaning, destruction by water is set by the side of that by fire, as if the antagonistic elements forgot their opposition and joined in strange amity to sweep the wicked from the earth. The terrible strophe ends with the assured declaration of the Divinely appointed transiency of the evil-doers, especially of the slanderers against whom the psalmist took refuge in Jehovah. They shall be soon cut off, and the hunters (Psa_140:5) shall become the hunted. "Evil"-i.e., the punishment of their evil deeds-shall dog their heels, and with stroke after stroke chase them as dogs would follow vermin.

In Psa_140:13-14, the poet comes back to brighter thoughts, and his words become limpid again with his change of mood. He "knows," as the result of meditation and experience, that not only he, but all the afflicted and needy, who are righteous and upright, have God on their side. He will stand by their side in their hour of distress; He will admit them to dwell by His side, in deep, still communion, made more real and sweet by the harassments of earth, which drive them for shelter and peace to His breast. That confidence is a certitude for the psalmist. He announces it with an "I know," and seals it with a "surely." Such is the issue of trouble which was spread before Jehovah, and vented itself in prayer.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Ps 140 In this individual lament, the psalmist artistically sketches God’s enemies with all their evil intents. He prays for the Lord’s protection and rescue with confidence in God’s strength and justice. He foresees the evil as being judged by fire (140:9-11) and himself as being vindicated and dwelling in the Lord’s presence (140:13).

140:1-3 The psalmist prays for the Lord to rescue him from wicked people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which persecuteth me of malice and without cause.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

PSALM CXL

The psalmist prays against his enemies, 1-6;

returns thanks for help, 7;

describes his enemies, and prays farther against them, 8-11.

His confidence in God, 12, 13.

NOTES ON PSALM CXL

The Hebrew, and all the Versions, attribute this Psalm to David; and it is supposed to contain his complaint when persecuted by Saul. The Syriac determines it to the time when Saul endeavoured to transfix David with his spear.

Verse 1. From the evil man] Saul, who was full of envy, jealousy, and cruelty against David, to whom both himself and his kingdom were under the highest obligations, endeavoured by every means to destroy him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

To the chief Musician, etc. I cannot bring myself to restrict this Psalm to Doeg, as the great body of interpreters do, for the context will clearly show that it speaks of Saul, and of the counselors who ceased not to inflame the king — himself sufficiently incensed against the life of one who was a saint of God. Being as he was a figure of Christ, we need not wonder that the agents of the devil directed so much of their rage against him. And this is the reason why he animadverts so sharply upon their rancor and treachery.

The terms wicked and violent men denote their unwarranted attempts at his destruction without provocation given. He therefore commends his cause to God, as having studied peace with them, as never having injured them, but being the innocent object of their unjust persecution. The same rule must be observed by us all, as it is against violence and wickedness that the help of God is extended. David is not Multiplying mere terms of reproach as men do in their personal disputes, but conciliating God’s favor by supplying a proof of his innocence, for he must always be upon the side of good and peaceable men.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) Evil man.—The singular of the object in this verse must not lead us to think the psalm is an expression of personal feeling against one enemy, for it is immediately changed to the plural.

Violent man.—See Margin.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. the evil man … the violent man] Both words may be collective; evil men … men of violent deeds: but the second may single out a particular individual as the leader of the treacherous hostility of which the Psalmist complains. For the phrase man or men of violent deeds (plur.) cp. Psa_140:4 and 2Sa_22:49; Psa_140:11 and Psa_18:48 have the sing., violence.

1–3. Prayer for deliverance from the machinations of calumnious enemies.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Deliver me, O Lord, from the evil man,.... Either Saul; so Theodoret; or rather Doeg, according to R. Obadiah: but Jarchi interprets it of Esau; by whom he means Edom, or Rome, or rather the Christians in general. Were his sense confined to the Papists, he might be thought to be much in the right; for this is applicable enough to the man of sin, and his followers: for it may be understood collectively of a body of evil men; all men are evil by nature, their hearts, thoughts, words, works, and ways. David's enemies were evil men; and so were Christ's; as Herod, Judas in particular, and the Jews in general: and such are the enemies of God's people; the world, profane sinners, persecutors, and false teachers; and to be delivered from such is desirable, and to be prayed for, and an happiness when enjoyed; see Th2 3:2;

preserve me from the violent man: or, "the man of violences" (h); of a violent spirit, that breathes out slaughter and death; of a fierce countenance, of blustering words, and furious actions. Such a man was Doeg; who loved evil, and all devouring words, devised mischief, and boasted in it, Psa 52:1; and Herod, who in his wrath, being disappointed, ordered sit the infants in and about Bethlehem to be slain; and the Jews, who were violently set on the death of Christ, and vehemently desired it: and such are all violent persecutors of the church of God, who clothe themselves with the garment of violence, and drink the wine of it; and to be preserved from such is a great mercy.

(h) "a viro violentiarum", Piscator, Gejerus, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Deliver me, O Lord, from the evil man - That is, evidently from some particular man who was endeavoring to injure him; some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended.

Preserve me from the violent man - Margin, as in Hebrew, “man of violences.” That is, one who has committed violence so often, who has so frequently done wrong, that this may be considered a characteristic of the man. This would apply well to the repeated acts of Saul in persecuting David, and endeavoring to do him injury.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Either Saul or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse, where he speaks of this man in the plural number.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A prayer for deliverance from enemies (perhaps national), ascribed to David probably because it consists mainly of quotations from, and adaptations of, earlier Pss.

2. 'Continually do they stir up wars': cp. Pro_15:18.

3. Selah] see on Psa_3:4.

7. Covered] better, 'screened.'

11. Let not, etc.] better, 'a slander shall not.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Deliver me… preserve me—The first verb is in the imperative, the second in the indicative future, thus: Deliver me… thou wilt preserve me. The first is a prayer, the second an expression of confidence in the answer of prayer. “The insensible transition from direct prayer to confident anticipation is characteristic of the psalms of David.”—Alexander.

Evil man… violent man—The former is a worthless man, without conscience or principle; the latter is one whose internal badness has developed into overt acts of outrage. The danger from the former is false faith, betrayal; from the latter, destruction. From the former he would be delivered, literally, drawn away; from the latter, preserved, literally, defended, by the direct exercise of power. The parallelism is very regular and forcible. The evil man here deprecated was not an ideal person, but one who had already signalized himself for falsehood, treachery, and deeds of blood. This was not Saul, of whom David never spoke with disrespect, but Doeg, the fit type of Judas Iscariot. See introductory note, and Psa_109:8

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

MAINLY a psalm of supplication. David is in great straits, threatened by violent and malignant enemies (vers. 1-5), against whom he prays to God for aid (vers. 1, 4, 6, 8). At the same time, he praises God for his protection in past dangers (ver. 7), and expresses his confidence that judgment will overtake the wicked (vers. 9-11), and the cause of the righteous be vindicated (vers. 12, 13). The ascription to David is borne out by the contents.

Deliver me, O Lord, from the evil man. The prayer is not directed against an individual, but against David"s enemies generally. They are "evil" or "wicked" men, and especially "men of violence" (see the next clause, and comp. ver. 4). Preserve me from the violent man; literally, from the man of violences. (comp. 2Sa_22:49 Psa_18:48)

Vers. 1-13. In danger.

The position of the psalmist is that of a man in danger. His enemies are strong and cunning; they are bent on his destruction, and spare no pains to accomplish his ruin. At such a time the godly man has one resource which never fails him. The psalm speaks to us of

I THE PERILS WHICH SURROUND US. These are twofold.

1. That of violence. (Vers. 4, 11) Not the violence of the sword and the spear, but that of fierce, forcible temptation, coming down upon us suddenly, and likely to overthrow us in one fateful and fatal hour; that which attacks and overwhelms the soul "between the morning and the evening.

2. That of deceit. (Ver. 5) We think we are secure, we are not aware that any evil awaits us, we are like the man in whose path the secret pit is digged; but in truth we are going on in the direction of some serious sin selfishness, worldliness, pride, vanity, intemperance, impurity, unbelief, or some other moral or spiritual calamity and if we are not arrested in our way, we shall fall in and be destroyed. It is the unseen and unsuspected peril which is most to be dreaded in the path of life.

II A SENSE OF LAST DELIVERANCE. (Ver. 7) As we look back we see that our strong Deliverer, "the strength of our salvation," has put forth his power on our behalf, has "covered our head in the day of battle." There were times when our virtue or our piety was energetically assaulted; but, in the strength of God, we stood firm and were unmoved. There have been more ways than one in which our moral and spiritual integrity has been in danger of being undermined, but the peril is past; we are true, we are free, we are pure; we have "kept the faith;" the Lord has been on our side; the aim of the enemy has been turned aside.

III OUR REFUGE IN GOD. David makes his appeal to God (vers. 1, 4, 6, 8-11). He prays God to preserve him while he brings his enemies to destruction. In his position as aspirant to, or occupant of, a throne, assailed by unscrupulous and sanguinary enemies, and in his day when war was regarded as a natural, if not necessary, element in a nation"s life, it is perfectly comprehensible that David would desire, and would ask God to accomplish, the ruin of his foes. To him with his measure of enlightenment, not to have done this would have been positively irreligious, for he would then have failed to bring to God what he regarded as his first duty as well as his pressing need. It is otherwise with us. In the light which shines on our path, it becomes us:

1. To ask daily and earnestly for God"s help against our spiritual adversaries, that we may defy and defeat them.

2. To pray for our individual opponents, that they may be won to all that is wise and good. The "burning coals" we, as Christian men, desire should fall on the heads of our enemy, are those of Rom_12:20 the complete triumph of magnanimity, in which hatred is converted to love, and cruelty to kindness.

IV OUR ASSURANCE OF VICTORY. (Vers. 12, 13) Our confidence is in the God of righteousness. He will not regard with indifference either the arrogance and assumption of the proud and strong, or the suffering of the poor and weak. Divine Providence is not "on the side of the strongest battalions;" it was for the small band under Gideon, and against the mighty host of the Midianites; it was for the hundreds under Judas Maccabaeus, and against the thousands under Antiochus of Syria; it was for the small vessels of England, and against the great galleons of Spain. God is "for the right," and that very often means for the poor and the despised; and they who fear him and do his will and live his life will not seek his help in vain. The night of adversity may be long, but "the morning cometh," and" joy cometh in the morning." "Surely the righteous shall give thanks" unto him. The upright will dwell before him now, conscious of his favor and his blessing; they will dwell in his nearer presence soon, partakers of his glory and his joy.

HOMILIES BY S. CONWAY Vers. 1-13. Our adversary and our Defense.

Some there are who unhesitatingly and strongly condemn this psalm: they say it moves only on the low plane of bodily needs; it never mounts up to holy, spiritual desire at all. Further, it is wholly personal, not to say selfish; it is all for "me," no one else, throughout the psalm; also, it is aflame with the "burning coals" of fierce revenge, and is, at the same time, saturated with self-righteousness. Such are the charges brought against this psalm, and a protest is entered against its being used in Christian worship, or regarded as Christian at all. But, to take a present and pressing matter: how do we Christians feel in regard to the unspeakable Turk, now inflicting such awful cruelties on the Armenian? Is there a sentence in this psalm that we would hesitate to apply to that detestable oppressor? If in an Armenian church this psalm was sung just now, as probably it often is, would we unchristianize them for it? Surely not. Then let us, ere we condemn its writer, try and place ourselves in his oppressed and persecuted condition, then we shall be able to judge more fairly and to speak less rashly. But the psalm has its use and application for ourselves; for we have, if not earthly, yet assuredly, spiritual enemies, above all, our "adversary the devil," and of him and of his agents all may be said that is here said, and all prayed that is here prayed. Therefore consider

I OUR GREAT ADVERSARY.

1. Is he not evil? Do not the manifold manifestations of evil around us and within us prove the existence of a prince of evil, as do the like manifestations of goodness prove the existence of One whom we call God our Father?

2. And violent. With what cruel might does he often assault our souls!

3. And even aiming at our hurt. "Going about as a roaring lion, seeking whom he may devour." Are not the declarations of vers. 2-5 absolutely true so incessant, so subtle, so malignant, so venomous, so hidden and unexpected, are his snares? Let those who have been his victims tell, and the many who still are perpetually oppressed by him.

II OUR ONLY BUT SURE DEFENSE. It is God the Lord. No power of our own, or of our fellow-man, or of any religious rite, but all and only in God. So do his delivered ones with unanimous voice declare.

III THIS DEFENSE MADE OUR OWN. HOW may we avail ourselves of the deliverance which God assures us of? Well:

1. Our peril must be clearly seen. See how in this whole psalm, especially vers. 1-5, the writer, whoever he was, is vividly conscious of the formidableness of his foe. And so must we be, as, unhappily, too many are not. Many see no peril, feel no anxiety, are wrapped in profound indifference. Such fall an easy prey to the tempter"s power. True, the world is not the devil"s world it was one of his lies when he told our Lord that all the kingdoms of the earth and their glory were given to him; it is not so; but still he is here in the world, and we ever need to be on our guard.

2. We must betake ourselves to prayer. Prayer brings the unseen and the eternal near to us, so that they become visible and tangible to our spirits, and as living realities exercise their mighty influence upon us. As the earth gets out of the darkness by swinging itself round to the light, so by prayer we turn to where God and all the power of his blessed Spirit are, and so deliverance comes.

3. Evil must be intensely hated. (Vers. 9-11) No matter whether it be that embodiment of evil external to us, which is called the devil, or whether it be that inward corruption and wicked disposition which we find still lurking in our souls. We cannot curse it too bitterly or hate it too intensely. "Ye that fear the Lord hate evil so are we commanded, and any less intense feeling towards it is incompatible with the true love of God.

4. Personal appropriation of God. We must be able to say unto the Lord, "Thou art my God." A mere abstract creed will not help us; we must each one know God as "the Strength of my salvation.

5. Remembrance of former mercies will greatly help us. "Thou hast covered," etc. (ver. 7).

6. Let there be confident faith. (Vers. 12, 13) The faith of Israel was shown by their believing shout as they compassed the city of Jericho. The walls had not yet fallen, but they knew they would, and so they shouted. So the psalmist says, "I know" (ver. 12), and "surely" (ver. 13). We must come to God, expecting that he will answer our prayers. (Jam_1:6)

Such are some of the suggestions of this psalm as to God"s way of deliverance. May we be able to avail ourselves of them! S.C.

HOMILIES BY C. SHORT Vers. 1-13. The holy war.

The speaker is a king, in danger from crafty and.violent and rebellious subjects, who prays for deliverance from them. The situation may be generalized and taken as an account of the struggle for ever going on between the righteous and the wicked.

I THE NATURE OF THE WAR OF THE WICKED AGAINST THE RIGHTEOUS.

1. A war carried on by brute strength. "Violent men" (vers. 14). When men have not reason and justice on their side, they resort to the employment of physical forceNihilism, dynamite, insurrection.

2. Slander. (Ver. 3) Poisonous reports, full of lies and libels, and foul imaginations of a wicked heart, are propagated without scruple, with a view of taking away the character.

3. Crafty plots. (Ver. 5) When open warfare is unsuccessful, they resort to traps and plots that shall surprise the unwary, and seek to ruin a man by secret means.

II THE RIGHTEOUS MAN"S SECURITY. Commits his cause to God; he cannot defend himself by retaliations by using their means in reply. The grounds of his hope.

1. God was his; therefore God would hear and answer him. (Ver. 6) God the Almighty and All-sufficient was his, and he was God"s.

2. His past experience. (Ver. 7) God had already defended him in scenes of danger.

3. God cannot favor the wicked cause. (Ver. 8) Therefore God would appear for him, on his side.

III HIS FAITH IN GOD RISES INTO THE STRONGEST ASSURANCE.

1. There is a law of retribution at work. (Vers. 9-11) The imprecations of the ninth and tenth verses emerge into the prophecy of the eleventh.

2. An assurance that God is pledged to the righteous cause. (Ver. 12)

3. The righteous shall ultimately rejoice in the manifested presence of God. (Ver. 13; see Psa_11:7 Psa_16:11) S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

INTRODUCTION

“This Psalm is a prayer for protection against enemies who were at once violent and crafty, and unscrupulous in the use of their tongues. The general strain of the Psalm is like that of many which occur in the earlier books, and like them it is ascribed to David. In tone and language it resembles Psalms 58, 64. The chief peculiarity of the Psalm is, that it has several words which occur nowhere else.”—Perowne.

In ascribing the Psalm to David, the superscription is confirmed by the Davidic style and spirit of the Psalm. The Psalm is addressed “To the chief musician,” which shows that it was intended to be set to music for use in the public services. The occasion on which it was composed is not known.

TROUBLE IN LIFE, PRAYER IN TROUBLE, AND CONFIDENCE IN PRAYER

I. Trouble in life. It is quite clear that the occasion on which the Psalm was written was one of trouble, and that this trouble arose from the enemies of the Psalmist. From what he says of them in the first part of the Psalm we have a clear idea of the character of his enemies. They were—

1. Malignant. “The evil man; … which imagine mischiefs in their heart; … the wicked.” Their hostility arose not from any misapprehension, but from malice; not from the suggestions or force of circumstances, but from their depraved souls. Many of the troubles of life spring from the mischievous devices of wicked hearts.

2. Confederate. “Continually are they gathered together for war.” They had banded themselves into an organisation for the accomplishment of their wicked designs. The archleader of the forces of evil aims at unity of design and effort in the great struggle against the right and true.

3. Slanderous. “They have sharpened their tongues like a serpent; adders’ poison is under their lips.” They invented and published malicious lies against the poet to ruin his reputation. The words of the slanderer are like the poison of the bite of the adder, which is among the most poisonous of serpents. The slanderous tongue is the virulent weapon of the malignant heart.

4. Violent. “Preserve me from the violent man.” They used not only the slanderous tongue, but the strong arm against the Psalmist. The tongue, the pen, and the sword have all been used at times against the people of God. The reviler, the controversialist, and the persecutor have set themselves against the Church of God.

5. Determined. “Who have purposed to overthrow my goings.” Their evil thoughts and feelings had led to the formation of an evil design. Their attempted injuries to the poet were the expression of their firm determination to effect his ruin. Men sin not only through weakness, but by settled purpose. There are men who “do evil with both hands earnestly.”

6. Proud. “The proud have hid a snare for me.” They were haughty and arrogant, “conceited of themselves and confident of their success; and herein they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement of the persecuted, for the more haughty they are the faster are they ripening for ruin. ‘Pride goes before destruction.’ ”

7. Cunning. “The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me.” They employed fraud against him as well as force. They not only made open war against him, but they plotted and schemed to overthrow him suddenly and unawares. “Great persecutors have often been great politicians, which has indeed made them the more formidable.” Such is the description which David here gives of his foes. We cannot wonder that they troubled his life. The good man is still troubled in his life upon earth by outward enemies and inward fears, by bodily sufferings and mental distresses, by social trials and spiritual conflicts. “In the world ye have tribulation.”

II. Prayer in trouble. The Psalmist prays for—

1. Preservation from his enemies. “Deliver me, O Lord, from the evil man; preserve me from the violent man; keep me from the hands of the wicked.” His enemies were endeavouring to blast his reputation, to rob him of his throne, and to take away his life; he knew their malice and cunning and power, and his own peril, and he entreated the Lord for deliverance and looked to Him for protection.

Prayer is the great resource of the righteous in the troubles and perils of life. When every other refuge fails, there is safety at the throne of grace. He whom God protects is inviolably secure. “Call upon Me in the day of trouble: I will deliver thee,” &c. “God is our refuge and strength,” &c. The Psalmist prays for—

2. The overthrow of his enemies. He asks that this may be accomplished by

(1.) The recoil of their evil designs. “As for the head of those that compass me about, let the mischief of their own lips cover them.” His wish is that the mischief which they had designed against him might fall upon their own heads. The cruel and cowardly calumniator, the violent persecutor, and the crafty plotter of the overthrow of his fellow-men, will each find the injury which he has inflicted upon others falling with fury upon himself. There are many Hamans who to-day are building gallows for many Mordecais upon which they will be hung themselves.

(2.) By the infliction of Divine judgments. “Let burning coals fall upon them; let them be cast into the fire, into deep pits, that they rise not up again. Let not an evil-speaker be established in the earth: evil shall hunt the violent man to overthrow him.” Instead of, “into deep pits,” Hengstenberg translates, “into water-floods,” and Perowne, “into floods of water.” We are by no means certain that a retaliative and sinful spirit did not give rise to the tenth verse. But it is inspiring to know that an evil-speaker shall not be established in the earth or anywhere else. A lie cannot live always. The slanderer builds on the sand, and his building shall fall into ruin upon the builder. “ ‘Evil shall hunt the violent man,’ as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. ‘Evil pursues sinners.’ ”—M. Henry.

III. Confidence in prayer. The prayer of David was neither the cry of despair nor the entreaty of doubt or fear, but a confident appeal to the Lord God. The confidence of the Psalmist was based upon—

1. His relation to God. “I said unto the Lord, Thou art my God.” In the time of trouble, when we approach God in prayer, it is most inspiring to be able to claim personal relationship to Him, and to cling to Him by faith. If He is “my God,” He will not leave me to the might and malice of my foes.

2. His ideas of God. “O God the Lord, the strength of my salvation.” His appeal is to Jehovah Adonai. Jehovah is the Self-Existent One; Adonai is the Supreme Ruler, the Governor of all things and all beings. The possession of an interest in such a Being may well inspire confidence. So the Psalmist looks to Him as the strength of his salvation. “Behold, God is my salvation: I will trust and not be afraid; for the Lord Jehovah is my strength,” &c.

3. His experience of the protection of God. “Thou hast covered my head in the day of battle.” As the helmet shields the head (that vital part) amid the perils of the battle-field, so God had guarded him from the assaults of his enemies. The experience we have had of God’s protecting care in the past should inspire us with confidence in the present, and with hope for the future. “Behold, the Lord’s hand is not shortened that it cannot save; neither is His ear heavy that it cannot hear.” He is “the same yesterday, to-day, and for ever.”

4. His faith in the righteous rule of God. “I know that the Lord will maintain the cause of the afflicted, the right of the poor. Surely the righteous shall give thanks unto Thy name; the upright shall dwell in Thy presence.” The Psalmist was convinced that the government of God was opposed to wicked oppressors. God is the Champion of His oppressed people. He will vindicate their cause, and give them abundant reason to offer unto Him grateful praise. The wicked shall shrink in dismay from His frown; but the upright shall dwell in His presence, and rejoice in His favour. (Comp. Psa_11:7; Psa_16:11; Psa_61:7.) A faith like this in the government of God is one of the truest and greatest supports of man amid the trials and difficulties of life.

CONCLUSION.—Learn,—

1. That the true and good are sometimes exposed to severe trials and extreme perils.

2. That the true and good have no adequate reason for fear at any time.

3. That the resources of the true and good are more than adequate to every trial and peril. Their security is guaranteed by ONE who is infinite in wisdom, almighty in power, and unchangeable in truth.

THE DAY OF BATTLE AND THE PROTECTION OF GOD

(Psa_140:7)

Consider:—

I. The period spoken of.

“The day of battle.” Heb. lit. “armour,” as in 1Ki_10:25; 2Ki_10:2; Eze_39:9-10. “ ‘The day of armour’ is not the day of preparation for battle, but the day on which the armour is carried for the battle, consequently the day of battle.”—Moll.

David had been in many battles; he was well acquainted with their toils and dangers, their excitements and horrors. But let us notice—

1. What the battle implies.

(1.) Enemies. The Psalmist had many foes; and they were bitter and violent, crafty and combined, in their hostility to him. The godly soul has to contend against “the world, the flesh, and the devil”—against evil in society (Joh_15:18-21; 1Jn_3:13; 1Jn_4:4-5; 1Jn_5:4-5), in our own nature (Rom_7:21-23; Gal_5:7), and in malignant spirits (Eph_6:10-18; 1Pe_5:8). Our enemies are many, subtle, and strong.

(2.) Peril. The field of battle is a scene of danger. The day of moral battle has its perils. The godly soul may be injured. There is danger that we may yield to the subtle suggestions, or be overpowered by the vigorous onslaughts of our foes. Good men have received injury in this battle; e.g., Moses and Aaron (Num_20:12); David (2 Samuel 11; 2Sa_12:7-12; Peter (Mat_26:69-75). Few, if indeed any, come out of this battle without some wounds or scars.

(3.) Effort. There is no battle without strenuous exertion. The godly soul has to resist the attacks of his enemies; to watch and ward that he be not surprised by his foes, and to endeavour to overcome them. We have to act not only on the defensive, but on the offensive; not only to guard ourselves, but to conquer the world for Jesus Christ. The maintenance and growth of the Christian life cannot be attained by merely wearing the uniform and carrying the weapons of a soldier, or by appearing in the army on review days only. We must fight if we would conquer; we must fight if we would not sustain defeat.

2. How long the battle lasts. “The day of battle.” The conflict is only for a brief season. It is severe, but short.

“The strife will not be long;

This day the noise of battle,

The next the victor’s song.”

The battle is but for a day; the triumph is eternal. Therefore, Christian soldier, fear not, faint not. “Fight the good fight of faith,” &c.

II. The protection acknowledged.

“O Jehovah Lord, the strength of my salvation, Thou hast covered my head in the day of battle.” God had defended David in many battles, kept him in safety amidst many perils. Gratefully and hopefully he calls this protection to mind in his present dangers.

1. Protection of a vital part. “Thou hast covered my head,” i.e., as with a helmet. (Comp. Psa_60:7.) In the battle of life we may suffer in many things, but our vital interests are safe: we may be wounded, but we shall not be slain: we may suffer loss, but we shall not fall a prey to our adversaries.

2. Protection by an all-sufficient Being. “Jehovah, the Lord, the strength of my salvation.” Here is a Being of—

(1.) Independent existence. “Jehovah,” the Self-Existing, the Permanent, the Everlasting. He ever lives to guard and save His people.

(2.) Sovereign authority. “The Lord,” the Supreme Governor. “His kingdom ruleth over all.”

(3.) Saving power. “The strength of my salvation.” He is “mighty to save.”

III. The encouragement to be deduced.

1. To trust in Him for protection. What He has done is an earnest of what He will yet do. David was accustomed to argue from the past to the future. “The Lord that delivered me out of the paw of the lion,” &c. (1Sa_17:37). “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.” He who has protected us in the past still lives, still He is sovereign in authority, and still He is strong to save, therefore let us trust Him.

2. To pray to Him for protection. The Lord will “be inquired of by the house of Israel to do for them.” Sincere and believing prayer is a Divinely-appointed condition of blessing. Let His protection in past times inspire our petitions in the present. “Because He hath inclined His ear unto me, therefore will I call upon Him as long as I live.” Let our own experience stimulate and strengthen our confidence in Him and our prayers to Him as the God of our salvation.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

David prays and hopes for deliverance from his enemies, ver. 1-7. Foretells their destruction, ver. 8-13. To the chief musician, A psalm of David.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The assimilation of the Nun of the verb נצר is given up, as in Psa 61:8; Psa 78:7, and frequently, in order to make the form more full-toned. The relative clause shows that אישׁ חמסים is not intended to be understood exclusively of one person. בּלב strengthens the notion of that which is deeply concealed and premeditated. It is doubtful whether יגוּרוּ signifies to form into troops or to stir up. But from the fact that גּוּר in Psa 56:7; Psa 59:4, Isa 54:15, signifies not congregare but se congregare, it is to be inferred that גּוּר in the passage before us, like גּרה (or התגּרה in Deu 2:9, Deu 2:24), in Syriac and Targumic גּרג, signifies concitare, to excite (cf. שׂוּר together with שׂרה, Hos 12:4.). In Psa 140:4 the Psalm coincides with Psa 64:4; Psa 58:5. They sharpen their tongue, so that it inflicts a fatal sting like the tongue of a serpent, and under their lips, shooting out from thence, is the poison of the adder (cf. Sol 4:11). עכשׁוּב is a ἅπαξ λεγομ. not from כּשׁב (Jesurun, p. 207), but from עכשׁ, Arab. ‛ks and ‛kš, root ‛k (vid., Fleischer on Isa 59:5, עכּבישׁ), both of which have the significations of bending, turning, and coiling after the manner of a serpent; the Beth is an organic addition modifying the meaning of the root.

(Note: According to the original Lexicons Arab. ‛ks signifies to bend one's self, to wriggle, to creep sideways like the roots of the vine, in the V form to move one's self like an adder (according to the Ḳamûs) and to walk like a drunken man (according to Neshwn); but Arab. ‛kš signifies to be intertwined, knit or closely united together, said of hairs and of the branches of trees, in the V form to fight hand to hand and to get in among the crowd. The root is apparently expanded into עכשׁוב by an added Beth which serves as a notional speciality, as in Arab. ‛rqûb the convex bend of the steep side of a rock, or in the case of the knee of the hind-legs of animals, and in Arab. charnûb (in the dialect of the country along the coast of Palestine, where the tree is plentiful, in Neshwn churnûb), the horn-like curved pod of the carob-tree (Ceratonia Siliqua), syncopated Arab. charrûb, charrûb (not charûb), from Arab. charn, cogn. qarn, a horn, cf. Arab. chrnâyt, the beak of a bird of prey, Arab. chrnûq, the stork [vid. on Psa 104:17], Arab. chrnı̂n, the rhinoceros [vid. on Psa 29:6], Arab. chrnuı̂t, the unicorn [vid. ibid.]. - Wetzstein.)

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Psalms 140

To the chief Musician, A Psalm of David

2          Deliver me, O Lord, from the evil man:

Preserve me from the violent man;

3     Which imagine mischiefs in theirheart;

Continually are they gathered together for war.

4     They have sharpened their tongues like a serpent;

Adders’ poison is under their lips. Selah.

5     Keep me, O Lord, from the hands of the wicked;

Preserve me from the violent man;

Who have purposed to overthrow my goings.

6     The proud have hid a snare for me, and cords;

They have spread a net by the way side;

They have set gins for me. Selah.

7     I said unto the Lord, Thou art my God:

Hear the voice of my supplications, O Lord.

8     O God the Lord, the strength of my salvation,

Thou hast covered my head in the day of battle.

9     Grant not, O Lord, the desires of the wicked:

Further not his wicked device; lest they exalt themselves. Selah.

10     As for the head of those that compass me about,

Let the mischief of their own lips cover them.

11     Let burning coals fall upon them: let them be cast into the fire;

Into deep pits, that they rise not up again.

12     Let not an evil speaker be established in the earth:

Evil shall hunt the violent man to overthrow him.

13     I know that the Lord will maintain the cause of the afflicted,

And the right of the poor.

14     Surely the righteous shall give thanks unto thy name:

The upright shall dwell in thy presence.

EXEGETICAL AND CRITICAL

Contents and Composition.—A prayer for divine help against violent and slanderous enemies, who were daily exciting warlike attempts and disturbances (Psa_140:2-4), and had closely surrounded the Psalmist with the plans which they had contrived, as with snares and nets (Psa_140:5-6). He entreats, upon the ground of former experiences of mercy, with confidence and full expectation of being heard, that these plots may prove futile (Psa_140:7-9), that his foes, especially their leaders, may be punished (Psa_140:10-12). For this he looks to the judicial control of Jehovah, which has been known by experience to deliver the afflicted righteous, and for which he will give the thanks that are due (Psalm 140:13, 14).

The expressions are, in some parts, of an unusual character. Yet the mode in which the thoughts are presented, marked sometimes by an abrupt manner of expression and a bold structure of the sentences, is quite characteristic of David. In the thoughts, also, and in the circumstances in which the Psalmist stood, so far as indicated, there is nothing which ought to compel us to assume a mere imitation of Davidic Psalms, or which can be better explained from the period and history of John Hyrcanus (Hitzig), or of Manasseh (Ewald), or of the people of Israel after the return from exile (Rosenm.), than from those of David, whether we prefer a reference to his relation to Saul (Hengstenberg with the ancients), or to Absalom (Delitzsch). The Syriac Version has an addition to the superscription: when Saul threw the spear after him.

[Delitzsch thinks the title is justified because the Psalm abounds with Davidic ideas and images, and may be explained from the rebellion of Absalom and the succeeding revolt of Sheba. He also calls attention to the striking resemblances between it and Psalms 58; Psalms 64, in the ending of each, the occurrence of rare words, and the “dreadful obscurity” of those expressions that are directed against the enemies. The English expositors accept the correctness of the title, with the exception of Perowne, who says that we have no means of testing its accuracy, but acknowledges that it is our only guide in this investigation.—J. F. M.]

Psa_140:3. Stir up [E. V.: are gathered together]. גוּר means usually: gather themselves together. Most assume the same sense here also. But it is then necessary to supply a preposition, which is not allowable. Still less admissible is the explanation: they dwell (Köster, Maurer), i.e., are occupied altogether with war. If the verb be viewed as transitive: to assemble (Kimchi), it does not suit the object. It is best therefore to regard it as גרה = to excite (Syr., Chald., Clericus, Rosenm., Hupfeld, Delitzsch, Hitzig). [Translate: who devise evil in their heart: they stir up war every day.—J. F. M.]

Psa_140:8. The day of armour is not the day of preparation for battle, but the day on which the armor is carried for the battle, consequently: the day of battle (Septuagint, Chald., Jerome). [All the recent German expositors take the first member of this verse as declarative: Jehovah, my Lord is, etc. But the whole strophe is the rehearsal of an address to God, and it seems more suitable to preserve the corresponding form here, as is done in E. V.]

Psa_140:9.2 The last word of this verse, יָרוּמוּ, cannot mean: lest they exalt themselves (Sept., Symm.), for the negative cannot be arbitrarily supplied. If the sense were: they would or might exalt themselves in consequence of success (Isaaki, Kimchi, and most), the conjunction פֶּן could scarcely have been absent. But from this we are not to conclude that the word is a meaningless appendage (Hupfeld), which must necessarily be attached to the following sentence, which is then supposed to be mutilated, giving the sense: those who encompass me lift up the head. This connection with the following is only a possible one (Venema, Olshausen); and if it be assumed, the new member of the verse thus formed can be taken as a protasis. But in the Psalms of David’s composition, an elevation of feeling appears quite frequently expressed in abrupt sentences, and in brief, striking expressions, representing in a disjointed, ejaculatory manner the progress of the feelings, conceptions and thoughts. [Dr. Moll therefore translates simply: they exalt themselves.—J. F. M.]

Psa_140:10-11. רֹאשׁ (Psa_140:10) may be very well referred collectively to the leaders [E. V.: head] of the enemies (Kimchi, Calvin, et al.) The interpretations: poison (Grotius, Geier, Ewald), and: misfortune (Luther) are less to be recommended. The translation: the head of my revilers (Hitzig) is possible according to the Arabic usage, but unknown to the Hebrew, for the Hiphil of סבב, followed by an accusative, means: to go round about an object, like enemies in spying out a city (Delitzsch). The trouble (Del.) [E. V.: mischief] or the misfortune (Hupfeld), or suffering (Hengstenberg), which they cause by means of their lips, shall recoil as a retribution upon themselves. The coals (Psa_140:11) do not mean flashes (Luther) pf lightning, for it is not until the words immediately following that God appears as the agent. Here those who throw, cast them, are represented as an indefinite number by the 3d per. plur.=men [German man. Transl.: Let burning coals be cast upon them, etc.—J. F. M.] There is not the least necessity of changing the reading in order to gain the idea: He will cause to rain upon them (Hupfeld). [Hupfeld proposes: יַמְטִיר.—J. F. M.] There is no allusion to fire from on high, lightning with torrents of rain (Aben Ezra, et al.). But the reference is to perils and situations of an appalling character, into which the wicked are to be thrust for their destruction. The abysses or pits (Chald., Symm., Jerome, Kimchi), are pits of water, named along with the fire as an image of inevitable dangers, Psa_66:12 (Delitzsch).

Psa_140:12. The punishment is denoted by the word: רָע, as that which is harmful to the person in question, and resulting from his wickedness, or as an evil, showing how that punishment bears the character of destruction inflicted by Divine retribution. The man of tongue [E. V.: evil speaker] is not a boaster or chatterer, but a man with an evil tongue of slander (Sir_8:4). This is manifest from the context. There is then the less necessity for regarding רָע as an adjective describing the violence of the man more particularly, and abiding by the accents, which indicate such a connection (Hengstenberg, Sachs, Hitzig). It agrees best with the idea of the passage, to follow the ancient versions, the Rabbins, and almost all expositors, in rejecting the accents and regarding רָע as the subject, which would otherwise be wanting. A subject may, it is true, be supplied (Hitzig), but this would break up the sentence. For the whole Psalm shows that the evil speaker and the violent man are not two distinct persons, and that for this reason the view (J. H. Mich., Hengstenberg) is false which assumes that “the man of wicked violence” is opposed to the evil speaker and will pursue him. [This view is wrongly assigned to Hengstenberg. His opinion is that the former is the counterpart of the latter, and that it is God who is the pursuer.—J. F. M.] It is doubtful whether we should translate: to a head-long fall (Ewald), or: to destruction (Sept., Syr., Kimchi, Rosenm.), namely, by repeated shocks, or: by pushes (Köster), or: in haste, i.e., precipitately (Del., Hitzig).

Psalm 140:14. Dwelling in God’s presence (Psa_16:11) is the portion of the righteous, to whom the wicked give no place on earth, and whose life they embittered if they could not rob them of it. [אַךְ in this last verse is by Dr. Moll translated: only. But it is generally taken, as in E. V., to mean: surely. Delitzsch compares the expression of assurance: “I know,” in the preceding verse.—J. F. M.]

HOMILETICAL AND PRACTICAL

Daily conflict, severe struggles, enemies round about, and yet not dismayed or forsaken or lost; that is the situation, the character, the lot of God’s servants upon earth.—Distress and danger may cause us perplexity, if only faith drives us to God, and He remains as our strong Help; He will pursue the enemy and deliver us from his nets and snares; and we must thank Him in time and eternity.

Starke: If thou art not strong enough to escape from the hand of the ungodly, make, by faith, God thy refuge; He knows how to provide means and ways to help His own against all craft and devices.—The undying enmity which subsists between the seed of the serpent and the true children of God, results from a radical difference in heart and disposition.—Slanderers do more harm than serpents, for there is no antidote that can prevail against the poisonous wounds of wicked and calumniating tongues.—The supposed wisdom of the ungodly is really nothing but wickedness and folly, by which they are not only put to shame, but perish in the end.—The simplicity of doves and the sagacity of serpents, but above all, God’s preserving care are necessary to the children of God, that they may escape from the countless snares of their enemies.—Firm trust in God is the reason why a believer does not cease to look to Him even in the greatest troubles.—Behold how faith acts! it takes all that God is and has as best for it, and is thus sustained.—Our enemies can as little prevent our salvation or capture us, as they can storm the bulwarks of heaven.—As nothing evil can come from God, so He strengthens none in evil. Yet for holy and righteous purposes He suffers many things.—He who sows a malediction with an evil mouth, will also reap it again.—In a good cause God is the best Patron; he who trusts Him cannot lose it, for God is also the Supreme Judge.—We attain to the assurance of faith by laying hold firmly upon the Divine promise, and remembering the help which others before us have received from God.—All that befalls the children of God in the world, ends finally with their praise to the Lord for His goodness and for the wondrous things which He does to the children of men.

Arndt: It is indeed a wonderful judgment, in the way of like-for-like retribution, that God usually rewards men as they act towards others, and that they bring upon themselves the very misfortune which they intended to bring upon others.—Frisch: Be not dismayed if others act towards thee as by foes. If it does not lie in thy power to fathom their evil thoughts, it does lie in the power of God.—Rieger: The wicked man is like a storm which passes by. Although it may leave many traces of devastation behind it, it is yet insignificant when compared with God’s goodness, of which the earth is full, and over which the righteous should ever rejoice.—Guenther: Stupid and unskilful transgressors are rare, almost as rare as wise children of God.—Diedrich: If we have committed to God our revenge and our protection, we may go calmly in our way, and not heed the arrows of the enemy.—My hope is in the privilege which is granted to the poor, whose defence God has reserved to Himself as His highest concern.—In the morning pray God that thou mayst be able to thank Him at evening, and pray daily that at the close of thy earthly life, thou mayst give Him thy highest thanksgiving. Then thou wilt have labor before thee; but thou wilt soon have finished it with joy and laid it aside for ever. Taube: The nearer danger comes, the more vigorously does David’s life of prayer and faith unfold itself.

[Matt. Henry: A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart.—They that agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub.—Proud men when they prosper are much prouder, grow more impudent against God, and insolent against His people, and therefore, Lord, do not prosper them!—Bishop Horne: We cannot put off our Christian armor for a moment in this world; nor enter into peace and rest, but by a happy death and joyful resurrection. Barnes: It is not poverty or riches that commend us to God; it is faith and holiness and love and obedience, in the condition of life in which we are placed, be it in a cottage or in a palace.—J. F. M.]

Footnotes:

[2][The formation of the anomalous word: מַאֲוַיֵּי, which occurs in this verse, is discussed in Green’s Heb. Gr. § 207, 2 a, Ewald, § 189. There seems to be no good reason for departing with Hupfeld from the ending: ־ָי, as the probable termination of the sing. which is assumed by these authors as well as by Gesenius. Hupfeld would make it terminate in ־ֶה, the correctness of which he attempts to prove in his note on this passage. On the significance of the plural form in this word, see Böttcher, § 705.—J. F. M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Prayer for Deliverance from Malicious Enemies.

To the chief musician, for performance in public worship, a psalm of David, in which he presents to the Lord the usual complaint, adding to this a fervent prayer and confident hope of relief.

v. 1. Deliver me, O Lord, from the evil man; preserve me from the violent man, one who delights in inflicting injuries,

v. 2. which, that is, such people as a class, imagine mischiefs in their heart, ever planning evil and wickedness; continually are they gathered together for war, stirring up strife at every opportunity.

v. 3. They have sharpened their tongues like a serpent, so that the sting of it is as deadly as that of a snake; adders’ poison is under their lips, to be poured into the wounds made by their fangs as they slander their victim. Selah.

v. 4. Keep me, O Lord, from the hands of the wicked, for they will not hesitate to vent their spite by outright acts of violence; preserve me from the violent man, who have purposed to overthrow my goings, literally, "to upset my steps," either by tripping or by kicking, the figure picturing the malicious manner in which the ungodly try to bring harm upon the faithful.

v. 5. The proud have hid a snare for me and cords; they have spread a net by the wayside, very near to the path which the believer must go, so that he will likely be caught; they have set gins, traps and pitfalls, for me. Selah. Cf Psa 10:7; Psa 31:13; Psa 58:4. With all this malice and mischief before his eyes the psalmist now makes a declaration of his trust in the Lord.

v. 6. I said unto the Lord, to Jehovah, the God of mercy, Thou art my God, the essence of true faith being expressed in the confident possessive "my," with which the believer defies all enemies; hear the voice of my supplications, O Lord, the appeal by which he places himself entirely into the care of his heavenly Father.

v. 7. O God the Lord, the All-powerful, the Strength of my salvation, the one Stronghold in which the believers are sure of deliverance, Thou hast covered my head in the day of battle, literally, "in the day of armor," namely, when this is carried into battle; for it is then that the Lord is the Helmet of the faithful, protecting them from all harm. The psalmist does not depend upon his own strength in the emergency in which he finds himself, but on God alone.

v. 8. Grant not, O Lord, the desires of the wicked, by which he intends to destroy the believers; further not his wicked device, so that his plans meet with success; (lest) they exalt themselves. Selah.

v. 9. As for the head of those that compass me about, if they lift up their heads to carry out their wicked plans, let the mischief of their own lips cover them, that is, the trouble or suffering which they intend for others shall recoil upon their own heads, as a well-deserved punishment.

v. 10. Let burning coals fall upon them, be cast upon them in perils of a terrible nature; let them be cast into the fire, into everlasting destruction; into deep pits, abysses filled with water, that they rise not up again. The entire passage emphasizes the heinousness of the sin of slander and the severity of its just punishment.

v. 11. Let not an evil speaker, literally, "a man of tongue," one who steadily engages in slander, be established in the earth, be tolerated anywhere; evil shall hunt the violent man, who engages in such vicious practices, to overthrow him, overtaking him quickly and making an end of him. Once more, in conclusion, the psalmist states his confident belief in the God of his salvation.

v. 12. I know that the Lord will maintain the cause of the afflicted, bringing it to a successful issue in spite of all attempts of the wicked, and the right of the poor, because those who lack this world’s goods are usually also without influence to fight malicious attacks.

v. 13. Surely the righteous shall give thanks unto Thy name, for the deliverance which is bound to come; the upright shall dwell in Thy presence, here in time, in the enjoyment of the means of grace, and hereafter in eternity, when they will be beyond the reach of malice and wickedness.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Jehovah the sole sufficiency.

To the chief musician, a psalm of David.

The 140th psalm is evidently in another line of thought altogether from that which precedes it. We are again in the midst of men -of the strife going on in the world; and indeed in the trial of the latter days. Compassed with evil, the righteous are driven the more to God as their resource, and encourage themselves in that holiness of His, which must of necessity display itself against the wickedness of their adversaries. It is a very simple psalm in its character, with very little to distinguish it from many others in the book; yet it is needed in its place here, -place having so much to do with the significance of the individual psalms, as we see all through: a principle which applies all through the Word, to every portion of it, and every truth in it. If we would but study the Word with this in view, how God’s jewels would shine out in the settings which He has given them; and in how much less danger we should be of getting truth misplaced.

The thirteen verses of the psalm are arranged, as seems usual with this number, in the 4x3 manner of the number 12; but with the additional verse producing an irregularity which here increases the second section to four. This fourth verse is the only one which speaks of positive present experience in the psalm.

1. We have first the plea of righteousness urged by the psalmist in his own behalf, as shown by the insistence all through upon the evil character of the men he fears. He appeals to God to preserve him from the evil and violent man; the men of strife and plotters of mischief; the poison of their tongues manifesting them as the brood of the serpent, the instruments of the malignant power of Satan upon the earth. This evil of the tongue comes up again more than once in the psalm; as well as prominently in many others, and is specially characteristic of the last days, with their development of Antichrist and his "strong delusion." The attack upon the people of God goes naturally along with this.

2. Again the psalmist prays, in almost the same words, for God’s deliverance; specifying, however, more particularly now, the devices for his overthrow, the snares hidden in his path. And from this he turns to affirm more emphatically the Mighty One to be his refuge, comforted by the actual experience of how "Jehovah, the Lord, the strength of his salvation," had covered his head in the day of his equipment: that is, with what a helmet God provided him.

3. He brings in now the holiness of God as against the evil. He prays that God will not grant the desire of the wicked, lest it stimulate their pride; but may He give them rather the work of their own lips, the mischief they had been laboriously working at. Let the divine anger manifest itself against them, more and more; which is necessarily the case with those that turn not from the ways that bring it down: burning coals falling are not yet the being cast into the fire; and the deep places from which they rise no more add to it the element of complete hopelessness.

4. The last section appeals to experience, although, I suppose, the experience of the future, to confirm confidence as to Jehovah’s ways with saint and sinner. The day of open manifestation is at hand, and the place of the wicked upon the earth shall not be found. The rod of iron will repress at last all open wickedness; and the evil tongue -"the man given to tongue" -along with the evil deed. Words are in fact often deeds, if sometimes we have to put them in opposition to one another.

On the other hand, care for the poor and needy will emphatically characterize the day of the Lord’s rule, as we have fully seen (compare especially Psa 72:1-20.) There will be also the manifest glory, as of old, but with transcendent lustre, bathing the restored city in its radiance. That "the upright shall dwell in Thy Presence," the whole earth shall witness.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

General Information:

Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)

For the chief musician

This is for the director of music to use in worship."

A psalm of David

Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.

they cause battles

Here "battles" probably refers to conflict of any kind, including quarrels.

Their tongues wound like serpents

People who cause conflict by what they say are spoken of as if they had tongues of serpents. Of course, snakes do not do damage with their tongues, but with their bites and especially with poison. Neither can a person make his tongue sharp. Instead, here the idea of a sharp tongue stands for speaking in a way to cause trouble. And the idea the snakes have sharp tongues stands for the fact that many of them have poison. (See: Metaphor)

translationWords

psalm

David

Yahweh

evil

heart

tongue

serpent

selah

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.