Exegetical and Hermeneutical Commentary of Psalms 140:12
I know that the LORD will maintain the cause of the afflicted, [and] the right of the poor.
12. Jehovah is the Judge Who rights the weak and oppressed. Cp. Psa 7:8-9; Psa 9:4; &c.
Fuente: The Cambridge Bible for Schools and Colleges
12, 13. The destiny of the righteous contrasted with the fate of the wicked.
Fuente: The Cambridge Bible for Schools and Colleges
I know that the Lord will maintain the cause of the afflicted – See the notes at Psa 9:4. The psalmist here doubtless refers primarily to himself, as having a confident belief that the Lord would maintain his cause, or would defend him. At the same time he makes the statement general, implying that what would be done to him would be done to all in similar circumstances. The idea is that God, in all his attributes, in all his providential arrangements, in all his interpositions on earth, would be found to be on the side of the oppressed, the afflicted, and the wronged. He has no attribute that can take part with an oppressor or a wrong doer. The wicked cannot come to him with the belief that he will be on their side: the righteous – the oppressed – the afflicted – can.
And the right of the poor – He will defend the right of the poor. Literally, The judgment of the poor. That which will be just and right in their case.
Fuente: Albert Barnes’ Notes on the Bible
Psa 140:12
I know that the Lord will maintain the cause of the afflicted, and the right of the poor.
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 Gods 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 Gods 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 mans 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.)
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Psa 141:1-10
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. The cause of the afflicted] Every person who is persecuted for righteousness’ sake has God for his peculiar help and refuge; and the persecutor has the same God for his especial enemy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I know, both by Gods word, which hath promised it, and by my own experience of it in the course of Gods providence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. (Compare Ps9:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I know,…. Here is a double reading: the “Keri”, or marginal reading, is, “thou knowest”; an appeal of the psalmist to God, who knew the thoughts of the wicked concerning him, and their devices against him; as Kimchi: but the Scripture reading is, I know; expressing his full persuasion and assurance
that the Lord will maintain the cause of the afflicted, [and] the right of the poor; of his poor and afflicted people, that are afflicted within and without, by men and devils; and who are poor as to the things of this world, and poor in spirit, and sensible of their spiritual poverty, but rich in grace: the cause of these God will maintain against their oppressors, and right their wrongs, and avenge their injuries; this the psalmist knew, and was assured of from the word of God, from instances and examples in former times, and from his own experience, Ps 9:4.
Fuente: John Gill’s Exposition of the Entire Bible
With Psa 140:13 the mood and language now again become cheerful, the rage has spent itself; therefore the style and tone are now changed, and the Psalm trips along merrily as it were to the close. With reference to for (as in Job 42:2), vid., Psa 16:2. That which David in Psa 9:5 confidently expects on his own behalf is here generalized into the certain prospect of the triumph of the good cause in the person of all its representatives at that time oppressed. , like , is an expression of certainty. After seeming abandonment God again makes Himself known to His own, and those whom they wanted to sweep away out of the land of the living have an ever sure dwelling-place with His joyful countenance (Psa 16:11).
Fuente: Keil & Delitzsch Commentary on the Old Testament
12. I have known; that God, etc. There can be no question that David here seals or corroborates his prayer by turning his thoughts and discourse to the providential judgments of God, for, as I have already said, doubtful prayer is no prayer at all. He declares it to be a thing known and ascertained that God cannot but deliver the afflicted. As he may connive for a time, however, and suffer good and upright persons to be grievously tried, David suggests as consideration which may meet this temptation, that God does so advisedly, that he may relieve those who are in affliction, and recover those who are oppressed. He accordingly says in express words that he will be the judge of the poor and the afflicted. In this way does he encourage both others and himself under continued troubles, till the time proper for deliverance arrive, intimating that though he might be universally considered an object of pity in being exposed to the fury of the wicked, and in not being immediately delivered by the hand of God, he would not give way to despair, but remember that it was the very part of God to undertake the cause of the poor. It were to weaken the passage if we considered David merely to be speaking of his own individual case.
He infers (Psa 140:13) that the righteous would give thanks to God, and be safe under his help. For the particle אך, ach, which is often adversative in the Hebrew, is here affirmative, and denotes inference or consequence from what was formerly stated. Though the godly may be silenced for a time, and through the force of trouble may not raise the praises of God, David expresses his conviction that what was taken away would be speedily restored, and they would celebrate the loving kindness of the Lord with joy and alacrity. As this is not easily believed in circumstances of trial, the already referred to is inserted. We must endeavor, though with a struggle, to rise to a confident persuasion, that however low they may be brought, the Lord’s people will be restored to prosperity, and will soon sing his praises. The second clause of the verse gives the reason of their thanksgiving’s. He speaks of this as being the ground of the praises of the righteous, that they experience God’s care of them, and concern for their salvation. For to dwell before God’s face is to be cherished and sustained by his fatherly regards.
Fuente: Calvin’s Complete Commentary
(12) Comp. Psa. 9:4; Psa. 9:16.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12, 13. A more calm and confident tone marks the closing of this psalm.
Maintain the cause of the afflicted The language is forensic. A suffering Church appeals to God against the wrongs and persecutions of the world, and faith assures that God will maintain the right. Afflicted
poor These terms, often rendered “poor and needy” in the psalms and the prophets, denote not merely the temporally destitute and suffering, but commonly take the implied adsignification of humble, “poor in spirit,” as Mat 5:3, such as despair of self-help, and put their trust in God only. Such only are dear to God, and he will vindicate them.
Surely Answering to the New Testament verily.
The righteous shall give thanks Both for the results reached and the methods of Providence to secure them.
Dwell in thy presence Literally, Dwell before thy face. To abide “before the face of God” to “behold his face” to “be glad in his countenance” are phrases always denoting the conscious enjoyment of the favour of God, here and hereafter. See on Psa 16:11; Psa 17:15; Psa 21:6; and compare Mat 5:8; 1Jn 3:2. A Psalm of David.
Fuente: Whedon’s Commentary on the Old and New Testaments
Faith and confidence are always suitable accompaniments of prayer. When we have lodged our petitions before the throne, we should, like the prophet, get upon our watch-tower to wait the Lord’s answer, Hab 2:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 140:12 I know that the LORD will maintain the cause of the afflicted, [and] the right of the poor.
Ver. 12. I know ] For I have a promise for it, and that is infallible.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 140:12-13
12I know that the Lord will maintain the cause of the afflicted
And justice for the poor.
13Surely the righteous will give thanks to Your name;
The upright will dwell in Your presence.
Psa 140:12 the afflicted. . .the poor These are often used in the Psalter for faithful followers (cf. Psa 9:18; Psa 34:6; Psa 40:17; Psa 70:5; Psa 86:1; Psa 109:22). This may be the origin of Jesus’ imagery in Mat 5:3-4.
Psa 140:13 Your name See Special Topic: The Name of YHWH .
will dwell in Your presence This could refer to
1. worshiping in the temple
2. an afterlife with God
Only context can tell; see Psa 11:7; Psa 16:11; Psa 17:15; Psa 23:6; Psa 31:20.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk n the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How is this Psalm possibly related to Psalms 139?
2. List the ways the wicked are described.
3. Why are Psa 140:6-7 considered the psalmist’s confession of faith?
4. To what group does the term afflicted and poor refer?
5. Does Psa 140:13 b refer to temple worship or eternity with God?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the afflicted = a poor one.
the poor = helpless ones.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 140:12-13
Psa 140:12-13
FINAL DECLARATION
“I know that Jehovah will maintain the cause of the afflicted,
And justice for the needy.
Surely the righteous shall give thanks unto thy name:
The upright shall dwell in thy presence.”
A number of other Davidic psalms carry the same thoughts in very similar words, as seen in Psa 9:4; Psa 9:10; Psa 11:7; Psa 17:15 and Psa 18:27.
“Justice for the needy” (Psa 140:12). There seems to be in many Old Testament passages a presumption regarding the wicked rich and the righteous poor; but Barnes’ discerning words on this seem to be correct, “There is no reason why a wicked poor man should enjoy God’s favor … It is neither poverty nor riches that commend men to God; it is faith, holiness, love and obedience of God’s word, in whatever condition of life it may be our lot to live, whether in a cottage or a palace.
E.M. Zerr:
Psa 140:12. As a rule we make a distinction between knowledge and faith. Yet the second word is sometimes used in a sense of emphatic assurance. It is so used in Job 19:25 and 2Co 5:1. David’s firm confidence in the future assistance of the Lord was based on his knowledge of present and past events.
Psa 140:13. Righteous and upright are two words for the same kind of people. They are always thankful for present favors, and have reason to look for the eternal favor of dwelling in the presence of Him whom they have served while in life.
Fuente: Old and New Testaments Restoration Commentary
the Lord: Psa 9:4, Psa 10:17, Psa 10:18, Psa 22:24, Psa 72:4, Psa 72:12-14, Psa 102:17, 1Ki 8:45, 1Ki 8:49, Pro 22:22, Pro 23:10, Pro 23:11, Isa 11:4, Jer 22:16, Mat 11:5
Reciprocal: Exo 22:23 – I will surely 2Sa 22:28 – afflicted Job 5:15 – he saveth Job 36:6 – poor Psa 7:11 – General Psa 17:1 – Hear Psa 35:10 – which Psa 82:4 – rid Psa 86:1 – for I am Psa 109:31 – poor Pro 22:23 – the Lord Ecc 5:8 – regardeth Jer 51:36 – I will plead Lam 3:35 – turn Amo 4:1 – which oppress Amo 8:4 – swallow Eph 6:9 – knowing 1Th 4:6 – the Lord
Fuente: The Treasury of Scripture Knowledge
Psa 140:12-13. I know, &c. Both by Gods word, who hath promised it, and by my own experience of it in the course of Gods providence; that the Lord will maintain the cause of the afflicted, &c. That he will not suffer might always to prevail against right, though it be but the right of the poor. God is, and will be, the patron of oppressed innocence, much more of persecuted piety; they that know him at all cannot but know this. Surely the righteous shall give thanks Shall have occasion to praise thee for their deliverance; the upright shall dwell in thy presence Shall constantly enjoy thy gracious and powerful presence, protection, and assistance.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. Confidence in Yahweh 140:12-13
David could be confident that God would deliver him because He had promised to help the afflicted and the poor in the Mosaic Law. This salvation would result in the righteous thanking God. They could then continue to live before Him in peace.
This psalm encourages God’s people to call on Him in distress when wicked people oppress them. We can have confidence in His promises to vindicate the just in situations such as this. His destruction of the wicked will ultimately glorify His name, as well as provide salvation for His own.