Exegetical and Hermeneutical Commentary of Psalms 140:1
To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man;
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.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Prayer for deliverance from the machinations of calumnious enemies.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. evil manWhich of David’senemies is meant is not important.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 2Th 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, Ps 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.
Fuente: John Gill’s Exposition of the Entire Bible
The assimilation of the Nun of the verb 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 is not intended to be understood exclusively of one person. strengthens the notion of that which is deeply concealed and premeditated. It is doubtful whether signifies to form into troops or to stir up. But from the fact that in Psa 56:7; Psa 59:4, Isa 54:15, signifies not congregare but se congregare , it is to be inferred that in the passage before us, like (or in Deu 2:9, Deu 2:24), in Syriac and Targumic , signifies concitare , to excite (cf. together with , 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. Son 4:11). is a . not from ( Jesurun, p. 207), but from , Arab. ks and ks , root k (vid., Fleischer on Isa 59:5, ), 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 Kamus ) and to walk like a drunken man (according to Neshwn); but Arab. ks 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 by an added Beth which serves as a notional speciality, as in Arab. rqub 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. charnub (in the dialect of the country along the coast of Palestine, where the tree is plentiful, in Neshwn churnub ), the horn-like curved pod of the carob-tree ( Ceratonia Siliqua ), syncopated Arab. charrub , charrub (not charub ), from Arab. charn , cogn. qarn , a horn, cf. Arab. chrnayt , the beak of a bird of prey, Arab. chrnuq , the stork [ vid. on Psa 104:17], Arab. chrnn , the rhinoceros [ vid. on Psa 29:6], Arab. chrnut , the unicorn [ vid. ibid. ] . – Wetzstein.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Complaints and Petitions. | |
To the chief musician. A psalm of David.
1 Deliver me, O LORD, from the evil man: preserve me from the violent man; 2 Which imagine mischiefs in their heart; continually are they gathered together for war. 3 They have sharpened their tongues like a serpent; adders’ poison is under their lips. Selah. 4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. 5 The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. 6 I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. 7 O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
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 (v. 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 (v. 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 (v. 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 (v. 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, v. 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, v. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 140
An Hunted Soul
Scripture v. 1-13:
This psalm seems to allude to the plots and crafty persecutions that Saul and Doeg initiated against David to cause him much anguish of soul.
Verses 1-3 appeal to the Lord to deliver David from the evil and violent kind of man. David adds such were continually imagining (planning) mischief in their heart and gathering in colleague and collusion for war against him. He added, “They have sharpened their tongues like serpents; Adder’s poison (venom) is under their lips Selah,” Psa 12:7; 2Sa 22:49; Psa 56:6; Psa 59:3; Though the words of David’s enemies were of serpentine hate and venom, David trusted in God for help.
Verse 4 relates David’s cry for the Lord to keep (guard) and preserve him from the hands of the wicked and the violent kind of men who had “purposed to overthrow his goings,” as related Psa 118:13; Psa 56:13; Psa 71:4.
Verse 5 adds, “The proud have hid a snare (set a trap) for me, and cords; They have ,spread a net by the way-side; they have set gins for me. Selah.” The terms: snare, cords, net, and gins all refer to the same thing, efforts David’s enemies made to entrap him like a bird or netting a wild animal, as related Psa 31:4; Psa 57:6; Psa 64:5; Psa 142:3; Yet he trusted the Lord for deliverance. Selah means meditate on or digest this for nourishment, Pro 29:5; Jer 18:22; Luk 11:53-54.
Verse 6 recounts “I said unto the Lord, Thou art my God; Hear
the voice of my supplications, O Lord,” from Psa 31:14; Psa 27:2; Psa 27:6.
Verse 7 extols, “O God the Lord, the strength of my salvation, (deliverance or liberation); Thou hast covered my head in the day of battle,” as the keeper of my head, Psa 62:1; Psa 62:11; See also Psa 60:7; 1Sa 28:2; La 3:22,23.
Verse 8 is a Davidic appeal for the Lord to, “grant not the desires of the wicked,” and “Further not his wicked device, lest they exalt themselves. Selah;” Against both the Lord and David and Israel, the anointed of the Lord, deliberately, Deu 32:27; Psa 27:12; Psa 66:7.
Verse 9 appeals “as for the head (leader) of those that compass (encircle) me about,” to destroy me, “Let the mischief or their own lips (the lies and entrapment collusions) cover them,” fall upon and entrap them in their own dug pits, Psa 7:16; Psa 74:3; Psa 94:2; Isa 33:10; Isa 37:20.
Verse 10 continues an imprecatory plea for the Lord to “Let burning coals fall upon them (David’s enemies); let them be cast into the fire; Into deep pits, that they rise not up again,” to do the wicked things they had purposed against God, David, and Israel, Psa 18:12-13; Psa 120:4; Psa 76:12; Isa 43:2.
Verse 11 adds, “Let not an evil speaker be established in the earth,” Psa 10:1; Psa 10:7. It is added, “Evil shall hunt (stalk) the violent man to overthrow him,” even the Lord’s judgment shall trail him, Gal 6:7-8; Psa 35:6; Num 32:23.
Verse 12 affirms “I know that the Lord will maintain the cause of the afflicted, and the right of the poor,” as repeatedly certified Psa 9:4; Psa 10:17-18; Psa 102:17; Pro 22:22; Jer 22:16. Solomon adopted this phrase from his father, 1Ki 8:45; 1Ki 8:49.
Verse 13 concludes that Surely the righteous would “give thanks unto thy name: The upright shall dwell in thy presence,” Psa 16:11; Psa 61:7.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
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 Gods protecting care in the past should inspire us with confidence in the present, and with hope for the future. Behold, the Lords 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 devilagainst 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 victors 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 140
DESCRIPTIVE TITLE
Deliverance from Slanderous and Violent Enemies Implored and Expected.
ANALYSIS
Stanza I., Psa. 140:1-3, Rescue from Violent Slanderers Besought. Stanza II., Psa. 140:4-5, The Plottings of the Slanderers Indicated. Stanza III., Psa. 140:6-8, Personal Relation to Jehovah and His Past Mercies Pleaded. Stanza IV., Psa. 140:9-11, Prayer becomes Impassioned Imprecation. Stanza V., Psa. 140:12-13, Calm Assurance at length comes of Complete Vindication.
(Lm.) A PsalmBy David.
1
Rescue me Jehovah from evil men,
from the man of violent deeds wilt thou preserve me:
2
Who have devised evil things in [their] heart,
every day they stir up wars:
3
They have sharpened their tongue like a serpent,
the venom of the viper[828] is under their lips.
[828] Or? spiderO.G. The meaning of the Heb. word is uncertainDr.
4
Keep me Jehovah from the hands of the lawless one,
from the man of violent deeds. wilt thou preserve me,
who have devised to give a thrust unto my footsteps.
5
Proud men have hid a trap for me and nooses,
they have spread a net by the side of the track,
lures have they set for me.
6
I have said unto JehovahMy GOD art thou!
oh give ear, Jehovah to the voice of my supplications.
7
Jehovah Sovereign Lord my stronghold of salvation,
thou hast been a screen to my head in the day of arms.
8
Do not grant Jehovah the desires of the lawless one,
his device do not promote.
[829]
[829] Cp. Intro., Chap. III., Selah.
9
If they who encompass me lift up their head[830]
[830] So Del. divides the verses.
let the mischief of their own lips cover them:
10
Let him rain upon them[831] live coals,
[831] So Gt., cp. Psa. 11:7.
into the fire let him cast them
into the place of flowing waters that they rise not again.
11
The slanderer[832] shall not be established in the land,
[832] Ml.: man of tongue.
the man of violence let calamity hunt him in great haste.[833]
[833] So Del., With thrust upon thrust.O.G., Dr.
12
I know that Jehovah will execute the right of the humbled,
the vindication of the needy.
13
Surely righteous ones shall give thanks unto thy name,
upright ones shall dwell in thy presence.
(Nm.)
PARAPHRASE
Psalms 140
O Lord, deliver me from evil men. Preserve me from the violent,
2 Who plot and stir up trouble all day long.
3 Their words sting like poisonous snakes.
4 Keep me out of their power. Preserve me from their violence, for they are plotting against me.
5 These proud men have set a trap to catch me, a noose to yank me up and leave me dangling in the air; they wait in ambush with a net to throw over and hold me helpless in its meshes.
6, 7, 8 O Jehovah, my Lord and Savior, my God and my shieldhear me as I pray! Dont let these wicked men succeed; dont let them prosper and be proud.
9 Let their plots boomerang! Let them be destroyed by the very evil they have planned for me.
10 Let burning coals fall down upon their heads, or throw them into the fire, or into deep pits from which they cant escape.
11 Dont let liars prosper here in our land; quickly punish them.
12 But the Lord will surely help those they persecute; He will maintain the rights of the poor.
13 Surely the godly are thanking You, for they shall live in Your presence.
EXPOSITION
The situation indicated by this psalm is clearly Davidic. The very fact that slander is the primary weapon relied upon by the writers enemies is enough to make us suspect who the writer is; and when violence is seen waiting on slander, ready to strike as soon as slander has succeeded in doing its poisonous work, we have instantly all the conditions required by the psalm vividly brought before our minds: that is, as soon as we think of David at Sauls court as the sufferer and Petitioner of the psalm. There is no need to risk a universal negative, by denying that any other man ever lived in whose history these peculiar conditions met; but the doubt may be confidently expressed, that it would be extremely difficult to imagine a second hero able to meet the requirements here indicated. He must be a believer in Jehovaha man of prayera man who has been under armsa man who can point to past divine deliverancesa man whose life is at the mercy of a slanderous tongueand, to forbear further specification, a man whose rescue from present peril will cause righteous men to thank Jehovah and dwell securely in his presence. David fulfils all these conditions; and, not knowing where to find another who does this, we may well hold ourselves justified in accepting the traditional ascription of authorship to be well sustained,
The reader who pleases to turn to our exposition of Psalms 69 will see how far we are from offering an unqualified defence of the imprecations which several of the psalms contain; but the above considerations respecting the peculiar conditions which met in David, may suggest in great strength the plea that it is no wonder that, in his circumstances, he did call to Jehovah for heavy judgments on his enemies. Davidnotwithstanding his reverent and tender scruples against lifting up a finger to injure his tyrannical master, Saulwas, after all, looking forward to the personal occupancy of the throne of the kingdom, and where, then, could he naturally desire these turbulent enemies to be, if not swept away by the judicial visitations of Jehovah? How else could he look forward to a kingdom in which the humbled and needy should be vindicated, and men be free to dwell in safety and thankfulness in Jehovahs presence? In those circumstances probably no man living is now placed.
QUESTIONS FOR DISCUSSION
1.
This is described as an imprecatory psalm; what is meant by this expression? How is it to be understood?
2.
Show how appropriate this psalm is to Davids experience.
3.
In Davids circumstance we can understand his desire as here expressed. Discuss.
Fuente: College Press Bible Study Textbook Series
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 140
Psa 140:3 “adders’ poison is under their lips” – Old Testament Quotes in the New Testament – Paul quotes Psa 140:3 in Rom 3:13.
Rom 3:13, “Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips :”
Fuente: Everett’s Study Notes on the Holy Scriptures
Prayer for Deliverance from Malicious Enemies.
v. 1. Deliver me, O Lord, from the evil man; preserve me from the violent man, v. 2. which, v. 3. They have sharpened their tongues like a serpent, v. 4. Keep me, O Lord, from the hands of the wicked, v. 5. The proud have hid a snare for me and cords; they have spread a net by the wayside, v. 6. I said unto the Lord, v. 7. O God the Lord, v. 8. Grant not, O Lord, the desires of the wicked, v. 9. As for the head of those that compass me about, v. 10. Let burning coals fall upon them, v. 11. Let not an evil speaker, v. 12. I know that the Lord will maintain the cause of the afflicted, v. 13. Surely the righteous shall give thanks unto Thy name,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
MAINLY a psalm of supplication. David is in great straits, threatened by violent and malignant enemies (Psa 140:1-5), against whom he prays to God for aid (Psa 140:1, Psa 140:4, Psa 140:6, Psa 140:8). At the same time, he praises God for his protection in past dangers (Psa 140:7), and expresses his confidence that judgment will overtake the wicked (Psa 140:9-11), and the cause of the righteous be vindicated (Psa 140:12, Psa 140:13). The ascription to David is borne out by the contents.
Psa 140:1
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. Psa 140:4). Preserve me from the violent man; literally, from the man of violences.
Psa 140:2
Which imagine mischiefs in their heart (comp. Psa 28:3; Psa 36:4; Psa 62:3). Continually are they gathered together for war; rather, continually do they stir up wars (comp. Psa 68:30; Psa 120:7).
Psa 140:3
They have sharpened their tongues like a serpent (comp. Psa 52:2; Psa 57:4; Psa 59:7; Psa 64:3). Adders’ poison is under their lips (comp. Psa 58:4; Rom 3:15). The meaning is that their tongues inflict wounds which are as painful as poisoned wounds. The pause-sign, “selah,” marks off the first stanza.
Psa 140:4
Keep me, O Lord, from the hands of the wicked; preserve me from the violent man. A repetition of Psa 140:1 in a modified form. The fact of iteration indicates the extremity of the psalmist’s need. Who have purposed to overthrow my goings; i.e. to bring me to destruction (comp. Psa 17:5).
Psa 140:5
The proud have hid a snare for me, and cords. An instance of the figure hendiadys. What is meant is a snare composed of cords. Such snares, when laid for animals, were “hidden” in long grass, or low shrubs, or rough ground. They have spread a net by the wayside; they have set gins for me (comp. Psa 31:4; Psa 35:7; Psa 57:6; Psa 119:10; Psa 141:9; Psa 142:3). A second pause-sign marks off a second stanza.
Psa 140:6
I said unto the Lord, Thou art my God: hear the voice of my supplications, O Lord (comp. Psa 31:14; Psa 143:1). The expressions used are markedly Davidical.
Psa 140:7
O God the Lord. In the Hebrew, “Jehovah Adonai”a comparatively rare address. The strength of my salvation. The solid strength upon which I ground all my hopes of salvation (comp. Psa 89:26). Thou hast covered my head in the day of battle. In past combats thou hast protected me, as with a shield (Psa 18:2; Psa 33:20), wherefore I put the greater trust in thee for the future. The “head” is mentioned as one of the chief vital parts.
Psa 140:8
Grant not, O Lord, the desires of the wicked. The “desires of the wicked” are hurtful both to themselves and others. It is in his mercy that God does not grant them. Further not his wicked device; lest they exalt themselves. So the LXX; . Others translate, “Or how they will exalt themselves!” The third stanza here terminates.
Psa 140:9
As for the head of those that compass me about. The “head” of David’s enemies is put in contrast with his own “head” (see Psa 140:7). While God shields and protects his head, theirs has no protection, but the mischief of their own lips which covers them, but with confusion, rather than with defense or safety.
Psa 140:10
Let burning coals fall upon them, or, “burning coals shall be thrown upon them.” Let them be cast (or, “they shall be cast”) into the fire, into deep pits, that they rise not up again. The clauses are declaratory rather than optative. The psalmist sees the wrath of God poured out upon his enemies, who are at the same time God’s enemiesthey are cast into the fire prepared to receive the wickedand plunged into deep pits whence they find it impossible to extricate themselves.
Psa 140:11
Let not an evil speaker be established in the earth; literally, a man of tongue shall not be established is the landa man, i.e; of pretence and seeming, who talks grandly, but effects nothing. Such a one shall not obtain permanent establishment as a power in the land. Evil shall hunt the violent man to overthrow him; literally, to destructionsa plural of completeness.
Psa 140:12
I know that the Lord will maintain the cause of the afflicted. The psalmist is confident, not only that the wicked will be punished, but also that the righteous, whatever sufferings may come upon them, will ultimately be delivered out of their afflictions (comp. Psa 9:4, Psa 9:9, Psa 9:12, Psa 9:18, etc.). And the right of the poor. It is not to be supposed that “the right” is always with “the poor;” but, when it is, God will assuredly be their champion.
Psa 140:13
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.”
HOMILETICS
Psa 140:1-13
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. (Psa 140:4, Psa 140:11.) 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. (Psa 140:5.) 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 sinselfishness, worldliness, pride, vanity, intemperance, impurity, unbelief, or some other moral or spiritual calamityand 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. (Psa 140:7.) 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 (Psa 140:1, Psa 140:4, Psa 140:6, Psa 140:8-11). 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 12:20the complete triumph of magnanimity, in which hatred is converted to love, and cruelty to kindness.
IV. OUR ASSURANCE OF VICTORY. (Rom 12:12, Rom 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
Psa 140:1-13
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 Psa 140:2-5 absolutely trueso 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 Psa 140:1-5, 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 worldit 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. (Psa 140:9-11.) 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. (Psa 140:7).
6. Let there be confident faith. (Psa 140:12, Psa 140:13.) 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” (Psa 140:12), and “surely” (Psa 140:13). We must come to God, expecting that he will answer our prayers (Jas 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.
Fuente: The Complete Pulpit Commentary
Psalms 140.
David prayeth to be delivered from Saul and Doeg: he prayeth against them: he comforteth himself by confidence in God.
To the chief musician. A Psalm of David.
Title. lamnatseach mizmor ledavid. There is no doubt but David wrote this psalm; and it is pretty generally agreed, that it was written under the persecution of Saul, and occasioned by the malicious and treacherous dealings of Doeg and the Ziphites.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 140
To the chief Musician, A Psalm of David
2Deliver me, O Lord, from the evil man:
Preserve me from the violent man;
3Which imagine mischiefs in theirheart;
Continually are they gathered together for war.
4They have sharpened their tongues like a serpent;
Adders poison is under their lips. Selah.
5Keep me, O Lord, from the hands of the wicked;
Preserve me from the violent man;
Who have purposed to overthrow my goings.
6The 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.
7I said unto the Lord, Thou art my God:
Hear the voice of my supplications, O Lord.
😯 God the Lord, the strength of my salvation,
Thou hast covered my head in the day of battle.
9Grant not, O Lord, the desires of the wicked:
Further not his wicked device; lest they exalt themselves. Selah.
10As for the head of those that compass me about,
Let the mischief of their own lips cover them.
11Let burning coals fall upon them: let them be cast into the fire;
Into deep pits, that they rise not up again.
12Let not an evil speaker be established in the earth:
Evil shall hunt the violent man to overthrow him.
13I know that the Lord will maintain the cause of the afflicted,
And the right of the poor.
14Surely 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]. 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 (Kster, 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 = 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, , 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 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 Davids 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. (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 , 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: .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: , 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 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 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 (Kster), or: in haste, i.e., precipitately (Del., Hitzig).
Psalm 140:14. Dwelling in Gods 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. [ 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 Gods 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, Gods 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 Gods 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 Davids 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: , which occurs in this verse, is discussed in Greens Heb. Gr. 207, 2 a, Ewald, 189. There seems to be no good reason for departing with Hupfeld from the ending: , as the probable termination of the sing. which is assumed by these authors as well as by Gesenius. Hupfeld would make it terminate in , 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 Bttcher, 705.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist is here under affliction, looking to the Lord for help and deliverance, and taking comfort in the hope that the Lord hears, and will answer.
To the chief musician, A Psalm of David.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
It will be truly profitable in this, as in similar psalms, describing the soul under exercises, to view Christ, our pattern, our example, our surety. It is he who hath carried our griefs, as well as borne our sins, and never can a soul find equal relief under any affliction, be that affliction what it may, as when looking unto Jesus. Sweetly doth the Holy Ghost teach this, when commanding the church to consider Him, who endured such a contradiction of sinners against himself, lest the people should be weary and faint in mind, Heb 12:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“To the chief musician: a psalm of David.” Probably the “evil man,” if defined, seems to be Antichrist; the “man of violence” rather the external enemy, the Assyrian. Proud or high ones here are ungodly Israelites.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 140:1-3
1Rescue me, O Lord, from evil men;
Preserve me from violent men
2Who devise evil things in their hearts;
They continually stir up wars.
3They sharpen their tongues as a serpent;
Poison of a viper is under their lips. Selah.
Psa 140:1-5 These two strophes are parallel in several ways, especially Psa 140:1; Psa 140:4 are prayers to God. The second line of both are imperfects used as jussives or even possibly an imperative of request. So the first verb of Psa 140:1, rescue (BDB 322, KB 321, Piel imperative), is parallel to keep (BDB 1036, KB 1581, Qal imperative) of Psa 140:4.
The second lines of both Psa 140:1; Psa 140:4 are the same.
The wicked are thus characterized in Psa 140:2-5.
Psa 140:2 devise evil things This is characteristic of those who do not follow God (cf. Psa 7:14; Psa 36:4; Psa 52:2; Pro 3:29; Pro 6:14; Isa 59:4; Hos 7:15; Mic 2:1; Nah 1:9). By their actions you know who their father is (cf. Joh 8:39-44)! By their fruit you will know them (cf. Mat 7:15-23)!
The same verb, devise (BDB 362, KB 359, Qal perfect) is repeated in Psa 140:4 c.
Hearts This is a Hebrew idiom for the whole person. See SPECIAL TOPIC: THE HEART .
continually stir up wars In context this would refer to interpersonal strife, not armed conflict between nations (see NET Bible, #21, p. 1005). It is possible that as Psalms 139 may have been written against the judicial backdrop of the charge of idolatry, so too, Psalms 140 (esp. Psa 140:12).
Psa 140:3 Notice the number of words with in them (i.e., sound play).
1. verb, make sharp (BDB 1041)
2. noun, tongues (BDB 546)
3. noun, serpent (BDB 638)
4. noun, vipers (BDB 747)
5. their lips (BDB 973)
All are meant to play on the hissing sound of a snake. Paul quotes this verse in Rom 3:13 as one of many examples from the OT of mankind’s sin (cf. Rom 3:9-18; Rom 3:23). See note at Psa 130:3-4.
viper This noun (BDB 747, ) is found only here in the OT. Most translations have asp or viper or cobra but some (REB) have spider (BDB 747, ).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
To the chief Musician. See App-64.
Title. A Psalm. Hebrew. mizmor. See App-65.
of David = by David.
LORD. Hebrew. Jehovah. App-4.
the evil = an evil man. Hebrew. ra’a’. App-44. man. Hebrew. ‘adam. App-14.
man. Hebrew ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 140:1-13 , another psalm of David.
Deliver me, O LORD, from the evil man: preserve me from the violent man; Which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent; adders’ poison is under their lips. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. The proud have hid a snare for me, the cords; they have spread a net by the wayside; they have set traps for me ( Psa 140:1-5 ).
Gins is traps.
I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. As for the head of those that compass me about, let the mischief of their own lips cover them. 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. I know that the LORD will maintain the cause of the afflicted, and the right of the poor ( Psa 140:6-12 ).
I’m glad I’m not David’s enemy. He really asks God to take care of them. But it is so typical of so many of the psalms of David where his concern is about those who have conspired against him. David is the type of man that you either loved very much or hated very much. It was hard to just have a passive attitude towards David. He had many deep, loyal friends, but he also had many avowed enemies that were seeking to destroy him. And so he seems to be constantly asking God for help against his enemy and then asking God’s judgment really to fall upon the head of his enemies.
Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence ( Psa 140:13 ). “
Fuente: Through the Bible Commentary
To the Chief Musician, a Psalm of David. Very likely this Psalm was written by David while he was being hunted about by Saul, and while all manner of falsehoods were being spoken against him. He therefore comforts himself in his God. He writes this Psalm, and he means to have it sung, and sung well; so he dedicates it to the chief Musician. There are some parts of our life which are so crowded with urgent necessity, and so full of divine mercy that we feel that, if we ever get through them, we will make a song about our deliverance, and dedicate that song unto God through the chief Musician.
Psa 140:1. Deliver me, O Lord, from the evil man: preserve me from the violent man;
He is wicked at heart, and violent in his temper. Whenever we meet with such an adversary, we have good reason to cry to God: Deliver me: preserve me. Yet, if we must have enemies, we prefer that they should be bad men; we do not wish to have a child of God against us; if we must have an antagonist, we would much rather that he should be one who is evil and violent.
Psa 140:2. Which imagine mischiefs in their heart; continually are they gathered together for war.
It goes hard with a peace-loving man a man of quiet spirit, when he is beset by those whose very heart is set on mischief, and who cannot meet one another without conspiring to prepare for some fresh form of battle.
Psa 140:3. They have sharpened their tongues like a serpent; adders poison is under their lips. Selah.
Before a serpent strikes any object, its tongue is in quick motion. If you ever see a cobra when he is angry, you will notice that his tongue darts to and fro, as if impatient to sting; and the psalmist here, writing of the tongue of the ungodly, remarks how quickly it moves. They seem to have sharpened it to have prepared it for all manner of mischief. Adders poison the poison of the deadliest known serpent in the East is under their lips. Perhaps you think that this is a very dreadful description of some remarkably bad man; so it is, but remember that, when Paul, in his Epistle to the Romans, wishes to describe us all, both Jews and Gentiles, he quotes this very passage, and says, The poison of asps is under their lips.
There is poison in our mouths still unless grace has taken it away. We, too, shall soon be speaking evil, and talking slanderously, if the grace of God does not keep our tongues and our lips.
Psa 140:4-5. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have planned to overthrow my goings. The proud have hid a snare for me,-
They have put it where I cannot see it; I do not know where it is, nor what it is; but know that they want to lead me into such sin that they can afterwards turn round upon me, and accuse me for it: The proud have hid a snare for me,
Psa 140:5. And cords; they have spread a net by the wayside;-
Close to where I am walking, so that, if I go even an inch out of the way, I shall be caught in it. They seem to be tempting me in my usual course of life: They have spread a net by the wayside;
Psa 140:5. They have set gins for me. Selah.
As men try to ensnare poor birds in all kinds of traps, so the ungodly sometimes seek the destruction of the righteous by setting many snares for them.
Psa 140:6. I said unto the LORD, Thou art my God:
Ah! that was the right thing to do, to leave the ungodly and their traps, and go straight away to God: I said unto the Lord, Thou art my God.
Psa 140:6-7. Hear the voice of my supplications, O Lord. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
When the darts flew thick and fast, and when the battleaxe came down with a mighty crash, Thou hast covered my head in the day of battle. This Psalm reminds me of that passage in the song of Deborah and Barak: O my soul, thou hast trodden down strength. What wonders we also have been enabled to do by the upholding and preserving grace of God!
Psa 140:8. Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.
If it seemed that Gods providence was helping them against the righteous, they would be too proud to be borne with; they would lift up their heads on high, and say, See how God is with us, how he permits us to have our way.
Psa 140:9. As for the head of those that compass me about, let the mischief of their own lips cover them.
This may be read as a prophecy in the future tense: The mischief of their own lips shall cover them.
Psa 140:10. Let burning coals fall upon them :-
Or, Burning coals shall fall upon them.
Psa 140:10. Let them be cast into the fire; into deep pits, that they rise not up again.
The Psalmist doubtless had before his minds eye the picture of Sodom, where burning coals fell on the guilty cities, and where men stumbled into the fire, and when they tried to escape, fell into the deep slime pits, and perished. And, truly, it is but just that, if men lie, and slander, and try to tempt the righteous to their destruction, they should fall into the pits that they have themselves digged.
Psa 140:11. Let not an evil speaker be established in the earth:
Neither shall he be; the man who is glib of tongue, and who uses that facility of speech for the destruction of the characters of godly men, shall never be established.
Psa 140:11. Evil shall hunt the violent man to overthrow him.
His own dogs shall eat him; he was a huntsman against the righteous, and, behold, the evil of his own mouth shall turn upon him to devour him: Evil shall hunt the violent man to overthrow him.
Psa 140:12. I know that the LORD will maintain the cause of the afflicted, and the right of the poor.
We may always leave such matters with the Lord. God is the poor mans Executor, and the proud mans Executioner. He will take care of the oppressed, and such as are down-trodden.
Psa 140:13. Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.
Now let us read the next Psalm, which is to much the same effect.
This exposition consisted of readings from Psalms 140, 141.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 140:1-3
Psalms 140
A PRAYER FOR PROTECTION AGAINST PERSECUTORS
This, like the other psalms in this group, is from the pen of David, according to the superscription, which is as reliable as any other information that has come down to us concerning the authorship of the Psalms.
Barnes summed up the matter of authorship, writing, “This also is a psalm of David … It bears every mark of David’s style and spirit; and there can be no doubt that he was the author of it.
The bitter conflict that marked David’s life with all kinds of vicious and unscrupulous enemies is reflected in every line of this composition.
As for the occasion, Delitzsch noted that, “It may be explained from the circumstances of the rebellion of Absalom. The mention of “evil man” in the singular (Psa 140:1) and the “head of those that compass me about” (Psa 140:9) have led some to view the reference in those verses to king Saul and to the choice of David’s conflict with that monarch as the occasion. However, in the opinion of C. Short, “The speaker is a king in danger from crafty, violent and rebellious subjects, which, if true, would rule out the occasion of David’s struggle against Saul.
Dahood writes that, “The archaic forms of the language point to an early date of composition, thus strongly favoring Davidic authorship.
The thoughts and vocabulary of David as revealed in other psalms ascribed to him are found in practically every verse here. We shall mention these verse by verse in the notes below. We reject as unprovable the speculations that interpret these likenesses to David’s other psalms as mere, “Quotations and adaptations of earlier psalms, strung together by some imitator. The psalm before us has every conceivable earmark of originality, intense personal feeling, and genuine concern for the danger of threatening, unscrupulous enemies.
A strong emotional surge is evident in the psalm itself. Whereas Psa 140:1-9 are orderly and systematically put together, the three sections each ending with “Selah,” when the psalmist came to the imprecatory prayer against his enemies he poured it out like hot rocks from a volcano, ignoring the ordinary rules observed in the first nine verses. No imitator could possibly have done a thing like that!
Psa 140:1-3
STROPHE I
“Deliver me, O Jehovah, from the evil man;
Preserve me from the violent man:
Who devise mischiefs in their heart;
Continually do they gather themselves together for war.
They have sharpened their tongue like a serpent;
Adders’ poison is under their lips.
(Selah)”
“From the evil man” (Psa 140:1). Although this has been interpreted both as “the leader,’ of enemies and as “a collective” indicating many enemies, “More probably the singular form has a collective force. Miller agreed with this. “`Evil men’ and `violent men’ (RSV) are singular forms in the Hebrew, but the plural verbs in Psa 140:2-3 indicate that these singular forms are used in a collective sense.
“Who devise mischiefs in their heart” (Psa 140:2). “`Mischiefs’ is a very suggestive and comprehensive term. It always means scheming, underhanded plotting to do some evil thing. Only two other times in the whole Bible do we find the plural ‘mischiefs’ as used here, in Deu 32:23 and in the Davidic Psa 52:2.
“They gather … together for war” (Psa 140:2). These words do not fit the times of David’s conflict with Saul, referring rather to Absalom’s `war’ against his father David.
“They have sharpened their tongue” (Psa 140:3). Like the word `mischiefs,’ this image of a `sharp tongue’ also appears in the Davidic Psa 52:2, where we have, “tongue … like a sharp razor.” Still another Davidic Psalm (Psa 57:4) mentions the `sharp tongue.’
“Adders’ poison is under their lips” (Psa 140:3). Paul’s quotation of this as an evidence of human sinfulness (Rom 3:13) is, “The poison of asps is under their lips.” The switch from “adders” to “asps” came because Paul quoted from the LXX. Both serpents were poisonous.
As DeHoff commented on these verses, “God’s children who have felt the sharp tongues of the servants of Satan have no difficulty understanding this verse and knowing how David felt.
E.M. Zerr:
Psa 140:1. Violence may be of different kinds. What David dreaded was the man who was violent with evil, and the Lord was asked to deliver him from such a foe.
Psa 140:2. We usually think of imagine as meaning merely to surmise as to the existence of something of which we are not certain. It is used in this place -in the sense of scheme or plan. The object of the planning was to prepare war against David.
Psa 140:3. Sharpened is from SHANAN and Strong defines it, “to point (transitively or intransitively); intensively to pierce.” We have all seen the pointed projection of the tongue of a snake as he seemed to be in a threatening mood. It is referred to by David to illustrate the vicious attitude of his enemies toward him. An adder is a poisonous snake that coils in a lurking position ready to spring and inject its venom into its victim. See the comments at Psa 3:2 for explanation of Selah.
Fuente: Old and New Testaments Restoration Commentary
The previous five psalms have dealt with the absolute sufficiency of Jehovah. Their titles will indicate this, Jehovah the Object of His peoples praise, Jehovah the God of mercy, Jehovah the God of Judgement, Jehovah the Perfecter, Jehovah Omniscient and Omnipresent.
In the four which follow a different note is struck. They reveal the need of man, and his utter helplessness. Yet they stand over against the former five. The appeal of all of them is made out of dire necessity to absolute sufficiency. They lead up to another which thrills with thanksgiving as it expresses the consciousness of how perfectly the resources of Jehovah meet the need of man.
The present psalm deals with the subject of foes without. The singer is conscious that he is surrounded by enemies. The first movement (vv. Psa 140:1-5) describes the malice of the enemies, and ends with prayer for preservation. The second (vv. Psa 140:6-10) commences with earnest prayer, the confidence of which is based upon past experiences of deliverance; and it ends with a definite request for the discomfiture of his foes. The final movement (vv. Psa 140:11-13) is an affirmation of faith. The singer is confident that in the government of Jehovah evil men cannot continue. The afflicted will be delivered, and the righteous and upright will be perfectly vindicated.
Fuente: An Exposition on the Whole Bible
Confidence in Gods Protection
Psa 140:1-13
Here is a picture of a man who is beset by foes. Around are slander and hatred; at his feet stratagems and traps. There is no help save in Him who alone can cover the head in the day of battle. Similar experiences befall Gods people still. Some are hunted by earthly enemies; others are stung by the fiery darts of the wicked. In Psa 140:1-5 life is like a path through a forest, where adders hide and where gins are laid. At any moment the foe may break from his ambush. In Psa 140:6-7 faith discovers God, at such a time, as strength, salvation, and protection.
There follows, in Psa 140:8-12, a terrible outburst. Instead of the let of the imperative, many read the shall of prediction. We belong to the kingdom of Christ, the teachings of which are given in Mat 5:1-48. The only coals of fire that we can deal with are those of love and mercy, which we heap on the heads of our enemies. The least in the kingdom of love stands on a higher plane than the greatest in the kingdom of law. But let the wicked remember Rom 2:5. The psalm ends in a gladder strain, Psa 140:13. There is an inner sanctuary where we shall be safe!
Fuente: F.B. Meyer’s Through the Bible Commentary
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 psalmists 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 Gods people have passed and are still passing through similar soul-exercises.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 2942, bc 1062
Deliver: Psa 43:1, Psa 59:1-3, Psa 71:4
violent man: Heb. man of violences, Psa 140:4, Psa 140:11, Psa 18:48, *marg. Hab 1:2, Hab 1:3
Reciprocal: 1Sa 23:26 – away 2Sa 22:3 – thou savest 2Sa 22:49 – the violent Psa 25:19 – cruel hatred Psa 120:2 – from lying lips Pro 12:5 – counsels Hos 5:2 – profound Mic 2:1 – to Act 25:3 – laying
Fuente: The Treasury of Scripture Knowledge
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 4×3 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.
Fuente: Grant’s Numerical Bible Notes and Commentary
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. Adders 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 adders 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm was composed by David, on occasion of Sauls persecution. The title, a psalm of David, is undisputed.
Psa 140:1. From the evil man, Dog the Edomite: from the violent man, Saul, whose name through delicacy David now forbears to mention. 1Sa 22:23.
Psa 140:10. Let burning coals fall upon them, as on Sodom. For upon the wicked he shall rain snares of fire and brimstone. Psa 11:6. The word imports spiritual visitations of Gods high displeasure. Yet David often prays for repentance to be granted to his enemies. These psalms, being connected with war, are only like our christian prayers, that we may gain the victory by the slaughter of our foes.
REFLECTIONS.
This psalm has been anticipated in many of the preseding ones. David, long in exile and long persecuted, often resumed the subject of his grief. In all cases he carried his troubles to the Lord, pleaded his calamities in detail, and uttered the anguish of his heart in daily devotion. He marked the evil tendency of the slanders of those wicked men who surrounded Saul; it was the adders or the asps poison festering in their heart, which is almost certain death to the man who is bitten by that reptile. The daily plots of Dog were thus continually tending to shed innocent blood; and the devices of Satan, the old serpent, are continually aimed against the faithful.
He prays God to preserve him, and he is encouraged to expect his care, because the Lord had already covered his head with a celestial shield in the day of battle.
The supplications here used for the destruction of his enemies are, as in the seventh psalm, in the form of prophecies, that they shall be destroyed: and on Gilboa all these evils came upon them. They fell, as they had plotted Davids fall; and he rose to the throne. Thus the Lord maintained the cause of the afflicted, and supported the rights of the poor. But David, as a prophet, might feel in the spirit, that Dog and his bloody party had passed into a state of reprobation, and consequently he might say of him, as our Lord said of Judas, Good it were for that man if he had not been born. This psalm concludes in the language of faith. Hence whatever are the troubles of the righteous, after prayer to God, hope springs up in the mind, and faith anticipates salvation. How happy then is even the most afflicted saint, who walks in the counsel, and clothes himself with the might of the Lord.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXL. The Prayer of a Man hard Beset by Treacherous Foes.It seems clear that the foes of whom the author complains are Jews, not foreign assailants. Slander and violence are their weapons, and the war which they stir up is party strife, not actual battle. Note further that the Psalmist characterises his enemies (Psa 140:5) as the prouda very natural term for the poor and pious Pharisee to use of the rich and aristocratic Sadducee. We have no certain indication of the date at which the Ps. was written. We can only say that it is natural to regard it as a Pharisee Ps. and to compare Psalms 56-59, 82, 94.
Psa 140:1-5. The Ps. begins with a double introduction, or rather with two variants of the same introduction, Psa 140:1-4 f. Note that the words Preserve me from the violent man occur in each introduction.
Psa 140:6-11. Prayer for victory and imprecations upon his foes.
Psa 140:8 b Psa 140:10. The text is quite uncertain. We may emend and translate thus: Grant not, O Yahweh, the desires of the wicked man: His plot do not thou promote. Let not them that encompass me about lift up their head: let the iniquity of their lips overwhelm them: may he rain upon them coals of fire: may he cast them into floods so that they rise not. Of course such conjectures can do no more than give the general sense.
Psa 140:12 f. The poet is confident that the cause of the godly, who are as a rule poor and needy, will prevail.
Fuente: Peake’s Commentary on the Bible
PSALM 140
Opposed by outward enemies, the godly man looks to the Lord for deliverance, finding in Him his sole and sufficient resource.
Psalm 139 expresses the desire of the godly for truth in the inward parts, that he may be led in the way everlasting. In this psalm the godly man seeks deliverance from outward enemies, who seek to overthrow the godly in their steps, and turn them from the way everlasting.
(vv. 1-3) The psalmist appeals to the Lord for deliverance from evil men who are marked by violence, work corruptly, plot together against the godly, and prove themselves to be the instruments of Satan by speaking lies in hypocrisy.
(vv 4-5) Again the psalmist looks to the Lord for deliverance and preservation from those whose set purpose is to overthrow the godly, and, by hidden snares, to turn them from the right way.
(vv. 6-8) The soul strengthens himself in God. He has definitely put himself under the protection of God as His God. He confesses that God is His strength for deliverance, the One who can preserve him in the day of battle. God is the all sufficient resource to save and preserve the godly, and frustrate the devices of the wicked.
(vv. 9-11) He desires that the holy government of God against evil may take its course in regard to the wicked and that the mischief of their own lips may cover them, and those who lay snares to overthrow the godly may themselves he hunted by evil and overthrown.
(vv. 12-13) The psalm closes with an expression of the confidence of the psalmist that the Lord will maintain the cause of the afflicted, and the right of the needy, resulting in the righteous praising the Lord’s name in the Lord’s presence.
Fuente: Smith’s Writings on 24 Books of the Bible
140:1 [To the chief Musician, A Psalm of David.] Deliver me, O LORD, from the evil man: preserve me from the {a} violent man;
(a) Who persecutes me out of malice and without cause.
Fuente: Geneva Bible Notes
Psalms 140
David prayed for God to frustrate his enemies’ attempts to trip him up-with confidence that God would defend him-in this individual lament psalm.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Prayer for deliverance 140:1-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 140:1-2 are an introductory cry for help. David’s enemies were evil, violent men who were stirring up trouble for him and his kingdom. In Psa 140:3-5 the psalmist lamented his condition. The words of his enemies were as a serpent’s venom in their destructive power. David’s adversaries had tried to trap him as a hunter snares an animal. Evidently David felt they were trying to kill him.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 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 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 140:13-13, 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.