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Expositor's Bible Commentary Psalm 140:1 To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man; Psalm 140:1-13 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 God’s 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 Psalm 140:10 , and the second ( Psalm 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 ( Psalm 140:1-3 and Psalm 140:4-5 ) cover the same ground. Both set forth the psalmist’s need, and plead for deliverance. The first verse of the second strophe ( Psalm 140:4 ) is almost identical with Psalm 140:1 . Both paint the psalmist’s 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. { Psalm 10:7 ; Psalm 58:4 } The slanderer’s tongue is sharp, like a serpent’s, with which the popular opinion supposed that the venom was injected. The particular kind of serpent meant in Psalm 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 God’s 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 singer’s 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; Jehovah’s 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 Psalm 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 Psalm 140:8 is by most commentators carried over to Psalm 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 poet’s emotion, as he prays for the destruction of his persecutors. If the transference of the word from Psalm 140:8 to Psalm 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. Psalm 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 Psalm 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 Psalm 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 ( Psalm 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 Psalm 140:13-13 , 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. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Deliver me, O Lord, from the evil man. Psalm 140 God preserves His servant To put Luther out of harm's 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 . ) I said unto the Lord, Thou art my God. Psalm 140:6, 7 David's five-stringed harp (with vers. 12, 13): — There are five things in my text to which I want especially to draw the attention of any who are in sore trouble, and particularly those who are in trouble from enemies who are seeking to ruin them. I. POSSESSION ASSERTED (ver. 6). 1. What was the possession? The Lord Himself. If God be your God, all things are yours, for all things are in God, and the God who has given Himself to us cannot deny us anything. 2. The claim. He exhibited his title-deeds. 3. Who was the attesting Witness? It is a very easy thing to say to the minister, "The Lord is my God"; but it may not be true. It is a very solemn thing to be able to say to Jehovah, "Thou art my God." True believers have dialogues with their God; they are accustomed to speak with the Most High. "I said unto Jehovah, Thou art my God." 4. The occasion. When he was in trouble. I said unto Jehovah, "Thou art my God." Men said I was a castaway; but I said, "Thou art my God." They said I was without a friend; but I said unto Jehovah, "Thou art my God." II. A PETITION PRESENTED. "Hear the voice of my supplications." 1. His prayers were frequent. When you have double trouble, take care that you have double prayer. 2. His prayers were full of meaning. "Voice." 3. His prayers were meant for God. 4. He could not rest unless he had the Lord's attention. III. PRESERVATION EXPERIENCED (ver. 7). 1. God had been David's Armour-bearer. Has it not been so with us in days past? Have we not had our heads covered when God held His shield above us? Have we not been guarded from all hurt by the providence and by the grace of the Most High? 2. God had guarded His most vital part. 3. God had been the strength of his salvation. IV. PROTECTION EXPECTED (ver. 12). 1. He is the Judge of all the earth, and shall not He do right? 2. Moreover, God is a compassionate Friend; and when He sees any of His dear saints very poor and afflicted, do you not think that, when they cannot take care of themselves, He will take care of them? V. PRAISE PREDICTED (ver. 13). 1. Praise is assured by gratitude. 2. By holy confidence. 3. By abiding in fellowship with Him. ( C. H. Spurgeon . ) Grant not, O Lord, the desires of the wicked. Psalm 140:8 The desires of the wicked inadmissible D. A. Clark. I. SOME OF THE DESIRES OF THE WICKED. 1. That there is no God. They dare not submit their conduct to Divine inspection, and would be glad if there were no Being to inspect. But against this desire the godly oppose their prayers. And there are good reasons why they thus feel. If there were no God, everything must immediately be thrown into a state of confusion. Chaos would return. 2. If a God do and must exist, sinners wish Him to be a mere spectator of the affairs of the world. The grand objection they have to His existence is, that if He exist He must have the reins of government. But the saints not only desire God to reign, they wish Him to manage all the affairs of creation. They consider their own safety and that of others to depend on this special care of God. 3. If God must exist, and must be an active agent in governing the world, the wicked are desirous that He should work without any plan. They are afraid of Divine decrees. They fear that these decrees do not favour them. The righteous, on the other hand, found all their hopes of salvation, both as it regards themselves and others, on the purposes of God. 4. Sinners desire happiness and heaven without holiness. Between these two God has established an indissoluble connection. He has decreed that holiness shall be the only path to happiness. But this connection sinners wish to destroy. They hate holiness wherever it appears, and yet they intend to be happy. The righteous, on the contrary, love nothing so much as holiness. 5. Sinners desire that Christians may walk disorderly, and so dishonour the religion of Jesus. Against these falls the saints pray, and are grieved when they take place. They love their fellow-saints. Every spot that appears in their garments grieves their hearts. They feel some of the same distress on such occasions as is felt when they go astray themselves. 6. The wicked desire to remain ignorant of their own characters. The righteous daily pray the favour of being acquainted with themselves. 7. Wicked men are very desirous that there may be no day of judgment. They do not wish the final inspection of Omniscience. In such desires the righteous cannot unite. It is their ardent wish that there may be a day that shall bring every deed to light, and pass an impartial judgment on all the actions of men. 8. The wicked are very desirous to be left to act without restraint. Nothing do they desire more. In this particular the children of God, and all holy beings, oppose their wishes. It would ruin the world to have them gratified. Free the wicked from restraint and there would be but little difference between earth and hell. II. INFERENCES. 1. The monstrous wickedness of the heart. 2. The nature of regeneration. It is a universal change in the desires of the heart, in the affections of the soul. 3. The great difference between the righteous and the wicked. 4. Why sinners do not desire or relish the society of the righteous. They have opposing desires. ( D. A. Clark. ) I know that the Lord will maintain the cause of the afflicted, and the right of the poor. Psalm 140:12 God and the poor We read in the text that God "maintains the cause of the afflicted and the right of the poor," and we may think that there is not much evidence of this. If society is under God's control how is it that it is such a chaos? There seems to be no order. Yet in the midst of the apparent confusion God is ruling. He holds the winds in His fists, and the water in the hollow of His hand. What gave the psalmist this assurance? I. HIS KNOWLEDGE OF GOD'S CHARACTER. We read of the pity of God, of the compassion and mercy of God in the Old Testament. Hence the numerous passages relating to God and the poor. "He delivereth the poor in their affliction." "Thou hast prepared of Thy goodness for the poor." "Whoso mocketh the poor reproveth his Maker." "Thou hast been a strength to the poor." "Break off sins by showing mercy to the poor." Hence also the provision made for the poor. The gleanings of the fields and of the vineyards and oliveyards were always to be left for them. The spontaneous productions of the sabbatical year were also to form a part of their provision. Kindness to them was enjoined as a sacred duty and as a precious privilege. II. HIS SENSE OF JUSTICE. The psalmist speaks of "the right of the poor." Some would assert that the poor have no rights, except the right to starve, or get out of the way. The wealthy classes have rights. Oh yes. The sacredness of property is more inviolate than the sacredness of the Sabbath. "The rich man's wealth is his strong city," and around this strong city there are walls built by legislators. Let wealth have its rights; and let poverty have its rights too. If it is right to strengthen the weak, to lift up the feeble, to comfort the sorrowful, to heal the afflicted, to provide for the poor, then God will maintain that right. He that implanted in man this sense of justice, shall He not be just? Justice may appear tardy, but "ever the right comes uppermost, and justice shall be done." "I know that the Lord will," etc. If they have no other friend, the afflicted and poor have a Friend in heaven, whose righteousness is like the great mountains, whose mercy endureth for ever. III. HIS KNOWLEDGE THAT GOD RAISED HELPERS FOR THE FEEBLE AND OPPRESSED. Charity was exercised then. It was a part of the Jewish religion. The rites of hospitality were then observed, and are in a large measure observed now in the East, with great care and faithfulness. Not an enemy was betrayed who had come into a tent for hospitality. There is a fountain of sympathy in the human heart. God has made the heart, and kindled in it the emotions of love and pity. Love God, and you will be constrained to love man. Keep the first table of the law, and you will be impelled to observe the second. God is not poor, and needing our alms. But around us are men, made in the similitude of God, capable of holding fellowship with God, of thinking upon His name, and loving Him, and love to God can express itself in service to men. This is the essence of religion — love. The apostle says that all is vain without this. ( J. Owen . ).

140:1-7 The more danger appears, the more earnest we should be in prayer to God. All are safe whom the Lord protects. If he be for us, who can be against us? We should especially watch and pray, that the Lord would hold up our goings in his ways, that our footsteps slip not. God is as able to keep 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 depend upon him in other dangers. 140:8-13 Believers may pray that God would not grant the desires of the wicked, nor further their evil devices. False accusers will bring mischief upon themselves, even the burning coals of Divine vengeance. And surely the righteous shall dwell in God's presence, and give him thanks for evermore. This is true thanksgiving, even thanks-living: this use we should make of all our deliverances, we should serve God the more closely and cheerfully. Those who, though evil spoken of and ill-used by men, are righteous in the sight of God, being justified by the righteousness of Christ, which is imputed to them, and received by faith, as the effect of which, they live soberly and righteously; these give thanks to the Lord, for the righteousness whereby they are made righteous, and for every blessing of grace, and mercy of life.