Psalms 140:13

Psa 140:13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.

Ver. 13. Shall give thanks] He shall have no other cause.

The upright shall dwell in thy presence] When the hypocrite shall be dog out-of-doors, Job 13:16.

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.

14. (Psa 140:13) Only the righteous shall give thanks unto thy name, the upright shall sit in thy presence. Only the righteous shall have occasion for thanksgiving. There is no need therefore of departing from the proper sense of the Hebrew particle. See above, on Psa 73:1. Sit in thy presence, as thy friends or guests or favoured servants. Perhaps it may mean sit (enthroned) before thee. Compare Mat 19:28. Some understand the sense to be, shall dwell (in the land) before thee, i.e. under thy protection and inspection. Compare Psa 21:6; Psa 41:12), 56:13).

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

That is, shall be defended and preserved by thy fatherly providence and care.

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

Verse 13. The righteous shall give thanks] For thou wilt support and deliver him.

The upright shall dwell in thy presence.] Shall be admitted to the most intimate intercourse with God.

The persecuted have ever been dear to God Almighty; and the martyrs were, in an especial manner, his delight; and in proportion as he loved those, so must he hate and detest these.

ANALYSIS OF THE HUNDRED AND FORTIETH PSALM

David, being persecuted by Saul, Doeg, and the men of Ziph, prays to God against their evil tongues. But the fathers apply it more largely to the Church, in its persecution by wicked men and devils.

The Psalm is divided into four parts: -

I. A petition to be delivered from his enemies, whom he describes, Ps 140:1-6.

II. A protestation of his confidence in God, Ps 140:6-7.

III. A prayer against them, Ps 140:8-11.

IV. A manifestation of his hope, that God will maintain his just cause, Ps 140:12-13.

I. He first summarily proposes his petition.

1. "Deliver me, O Lord," c. From Saul, Doeg, or the devil.

2. "Preserve me," &c. From his violence and malice, and their effects. 1. Evil counsels, and wicked stratagems: "Which imagine mischief," &c. 2. From their evil words, which were consonant with their thoughts.

"They have sharpened their tongues," &c. With calumnies and frauds.

"Like a serpent," &c. Their bitter words are as the poison of the viper and adder, or the asp, which, without pain, extinguishes life.

He repeats his petition: "Keep me, O Lord," &c.

To move God, he shows their intentions.

1. "They have purposed," &c.: To make me walk slowly, or not at all, in the ways of God to turn me back.

2. The method they took to attain their purpose: "The proud have laid a snare," c.: as hunters do for birds and beasts. So the devil shows the bait, but hides the hook: under pleasure he hides the bitterness of its reward and consequences.

II. He implores aid from God against the evil and danger.

1. "I said unto the Lord," &c. I do not cast away my confidence.

2. "Hear the voice," &c.

Better to show the ground of his constancy, he declares, -

1. What esteem he had for his God: "Thou art the strength," &c. My fortification against all my enemies.

2. What he had formerly done for him: "Thou hast covered my head," &c.

III. The other part of his petition consists in praying against their plots.

1. "Grant not, O Lord," &c. Let them not have their wishes.

2. "Further not his wicked device," &c. Give them no prosperity in them.

3. "Lest they exalt themselves," &c. Triumph in my being conquered by them.

After praying against them, predicts their punishment: "As for the head of those that compass me about," &c.

1. "Let the mischief of their own lips," &c.

2. Deal severely with them: "Let burning coals," &c. Let them suffer extreme punishment: "Let them be cast into the fire," &c.

3. "Let not an evil speaker," &c. - a liar, flatterer, &c., "be established in the earth."

4. "Evil shall hunt," &c. Give no rest, but pursue the wicked man to his utter ruin all those who persecute the church, who write their laws in her blood.

IV. To the infliction of punishment on the wicked, he subjoins, by an antithesis, the promise of God for the defence of the righteous, and so concludes.

1. "I know," c. Am certainly persuaded by my own experience, and the example of my forefathers, whom thou hast delivered in their trials and temptations.

2. "That the Lord will maintain," &c. He may defer his help and deliverance but he will not take it from them.

And this he confirms and amplifies from the final cause, which is double.

1. That they praise him: "Surely the righteous shall give thanks," &c. Being delivered, they attribute the honour, not to themselves, or their innocency or merit, but give the glory of his grace and love to God alone.

2. That they remain before him in his Church militant and triumphant. That they may "dwell in thy presence," &c. Walk before his face here, dwell in his favour, and enjoy the beatific vision hereafter.

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

(13) Surely.—Or, perhaps here, only, the primary meaning of the particle.

Dwell.—For the thought comp. Psa_11:7; Psa_16:11. After the peril and seeming abandonment God again proves the covenant promise true, and those whom the heathen would have chased from the land find in it a sure dwelling-place in the light of the presence and favour of Jehovah.

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

13. Surely] The particle ’ak expresses the thought, Nay but after all; in spite of present trials.

shall dwell in thy presence] In the land where Jehovah’s Presence is especially manifested. Cp. Psa_102:28. The manifestation of God which is destruction to the wicked (Psa_9:3) is security and happiness to the upright. Cp. Psa_11:7, note; Psa_16:11; Psa_89:15.

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.

Surely the righteous shall give thanks unto thy name,.... The same with the poor and the afflicted; who, though traduced by men, and evil spoken of and ill used by them, are righteous in the sight of God; being justified by the righteousness of Christ, which is imputed to them, and received by faith, in consequence of which they live soberly and righteously: these the psalmist knew and was assured they would give thanks to the Lord, and praise his holy name, for the righteousness by which they are made righteous, and for every other blessing of grace and mercy of life; for maintaining their cause and their right, and for the ruin and destruction of their enemies; see Rev 18:20;

the upright shall dwell in thy presence; under his care and protection; in his gracious presence, enjoying the light of his countenance here; and in his glorious presence hereafter, where is fulness of joy: these upright ones are such who are upright in heart; whose hearts are right with God, sincere in his service and worship, and walk uprightly according to the rule of his word. These, as some render it, "shall sit before him" (t) or "in his presence": as children before a father, in whom he delights; or as disciples before a master, to be taught and instructed. The Targum is,

"shall return to pray before thee:''

and so Aben Ezra interprets it of their dwelling, or sitting before God, in the house of prayer; and Kimchi adds, by way of explanation,

"to seek thee, and know thy ways.''

Jerom reads it, "shall dwell with thy countenance or face" (u); and understands it of dwelling with Christ, the face of God, Heb 1:3; with whom they shall dwell for evermore.

(t) "considebunt", Junius & Tremellius; "sedebunt", Cocceius; so Ainsworth and Syriac version. (u) So Sept. V. L. Arabic version, and Pagninus.

Next: Psalms Chapter 141

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

Surely the righteous shall give thanks unto thy name - Unto thee.

(1) they will have occasion to do it;

(2) they will be disposed to do it.

They will not be unmindful of the favors conferred upon them; it will be a characteristic of them that they “will” be thankful.

The upright shall dwell in thy presence - They shall be under thy protection; they shall be admitted to thy favor; they shall dwell in thy dwelling-place.

(1) On earth they shall enjoy his favor - “as if” they abode with God.

(2) in heaven they will be permitted to dwell with him forever.

The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favor and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, people “should be righteous” in order that they may find the favor of God and dwell with him. There is no reason why a “poor” wicked man should enjoy the favor of God anymore than why a “rich” wicked man should. 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 a palace.

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

Shall give thanks unto thy name; shall have occasion to praise thee for their deliverance.

Shall dwell in thy presence; shall constantly enjoy thy gracious and powerful presence and assistance.

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

Ver. 13. Surely the righteous shall give thanks unto thy name. The former Psalm had its "surely", but this is a more pleasing one. As surely as God will slay the wicked he will save the oppressed, and fill their hearts and mouths with praises. Whoever else may be silent, the righteous will give thanks; and whatever they may suffer, the matter will end ill their living through the trial, and magnifying the Lord for his delivering grace. On earth ere long, and in heaven for ever, the pure in heart shall sing unto the Lord. How loud and sweet will be the songs of the redeemed in the millennial age, when the meek shall inherit the earth, and delight themselves in the abundance of peace!

The upright shall dwell in thy presence. Thus shall they give thanks in the truest and fullest manner. This abiding before the Lord shall render to him "songs without words", and therefore all the more spiritual and true. Their living and walking with their God shall be their practical form of gratitude. Sitting down in holy peace, like children at their father's table, their joyful looks and language shall speak their high esteem and fervent love to him who has become their dwelling place. How high have we climbed in this Psalmfrom being hunted by the evil man to dwelling in the divine presence; so doth faith upraise the saint from the lowest depths to heights of peaceful repose. Well might the song be studded with Selahs, or uplifters.

Ver. 13. Surely the righteous shall give thanks unto thy name, etc. Teacheth us two things, first, that it becometh the godly to show themselves continually thankful, because God is continually merciful to them; secondly, what is the excellent estate and condition of God's children, which, though it do not yet appear, yet shall it in the end break forth with fulness of glory." Thomas Witcocks.

Ver. 13. The upright shall dwell in thy presence. "Sit in thy presence", as thy friends or guests or favoured servants. Perhaps it may mean sit (enthroned) before thee. Compare Mt 19:28. Some understand the sense to be shall dwell (in the land) before thee, i.e., under thy protection and inspection. Joseph Addison Alexander.

Ver. 13. One of the noblest forms of praise, dwelling in the presence of God. Or, reverent regard to God's presence, holy communion with the Lord, confiding rest in God's dealings, obedient doing of the heavenly willthe best way of giving thanks to God.

Ver. 13. Two assertions beyond contradiction.

1. The righteous are sure to give thanks to God, let others be as thankless as they will. For,

a) They recognise all their good as coming from God.

b) They realise themselves as unworthy of the good they receive.

c) They are anxious to do right, because they are righteous; and that involves thanksgiving.

d) Thankfulness is a part of the joy derived from what they enjoy.

2. The upright are sure to dwell in God's presence.

a) In the sense of setting the Lord before them.

b) In the sense of an abiding present fellowship with God.

c) In the sense of enjoying God's approval.

d) In the sense of dwelling in heaven for ever. J. F.

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

Surely the righteous shall give thanks unto thy Name; the upright shall dwell in thy presence. The result of God"s punishment of the wicked, and deliverance of the righteous is naturally that the righteous give him thanks, frequent his courts, and "dwell," as it were, "in his presence.

The inward sense of right is an assurance of safety.

The "upright" man is the man of integrity. And the consciousness of integrity gives, and properly gives, confidence and security. A man may cherish a sense of right, of uprightness, of sincerity. He may be sure that this puts him into the sympathy and favor of God. The psalmist who may well have been David may properly plead before God and say, "Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me." When the psalmist made this plea, he was suffering from unjust suspicions and unworthy accusations, very much as was the writer of the psalm now before us. But these terms, "uprightness," "integrity," "righteousness," need very careful consideration. They can be applied to a man. It is certain that man can be said to have a righteousness. "Except your righteousness shall exceed the righteousness of the scribes and Pharisees." We have known men and women of integrity who were right-hearted and sincere, and gained our confidence because they were. Sometimes, in the Scriptures, the word "righteousness" means right-hearted-ness, sincerity; it shows a man who is, at heart, centered on God and virtue. We have a way of speaking of men as being "good at bottom." If we say that as any excuse for men"s sins, we are altogether in the wrong. If we say it in recognition of human frailty, and with discernment of life as the conflict of the human will over the disabilities that surround us, then it is a true and worthy speech.

I A MAN MUST HAVE ESTABLISHED GOOD PRINCIPLES IF HE IS TO HAVE AN INWARD SENSE OF RIGHT. When there is drifting and uncertainty as to what is right, there can be no restful inward conviction that we are right.

II A MAN MUST HAVE GOOD CONTROL OF HIS LIFE IF HE IS TO HAVE AN INWARD SENSE OF RIGHT. There must be harmony between the conduct and relations of the life and the cherished feelings of the heart, or the sense of sincerity will be destroyed.

III A MAN MUST BE SURE OF DIVINE DEFENSE IF HE IS SURE OF HIS OWN SINCERITY, God is true; he must be on the side of the true. God is served by the sincere; he surely defends his servants. R.T.

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

Dwell - Shall constantly enjoy thy gracious and powerful presence.

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

I know that ultimately the Lord will perform the judgment of a poor man, and He will avenge the vengeance of His servants.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.