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140. Psalm 140

¹ Rescue me, LORD, from evildoers;
   protect me from the violent,
² who devise evil plans in their hearts
   and stir up war every day.
³ They make their tongues as sharp as a serpent’s;
   the poison of vipers is on their lips. The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 5 and 8.

    ⁴ Keep me safe, LORD, from the hands of the wicked;
   protect me from the violent,
   who devise ways to trip my feet.
⁵ The arrogant have hidden a snare for me;
   they have spread out the cords of their net
   and have set traps for me along my path.

    ⁶ I say to the LORD, “You are my God.”
   Hear, LORD, my cry for mercy.
⁷ Sovereign LORD, my strong deliverer,
   you shield my head in the day of battle.
⁸ Do not grant the wicked their desires, LORD;
   do not let their plans succeed.

    ⁹ Those who surround me proudly rear their heads;
   may the mischief of their lips engulf them.
¹⁰ May burning coals fall on them;
   may they be thrown into the fire,
   into miry pits, never to rise.
¹¹ May slanderers not be established in the land;
   may disaster hunt down the violent.

    ¹² I know that the LORD secures justice for the poor
   and upholds the cause of the needy.
¹³ Surely the righteous will praise your name,
   and the upright will live in your presence.

12. I have known; that God, etc. There can be no question that David here seals or corroborates his prayer by turning his thoughts and discourse to the providential judgments of God, for, as I have already said, doubtful prayer is no prayer at all. He declares it to be a thing known and ascertained that God cannot but deliver the afflicted. As he may connive for a time, however, and suffer good and upright persons to be grievously tried, David suggests as consideration which may meet this temptation, that God does so advisedly, that he may relieve those who are in affliction, and recover those who are oppressed. He accordingly says in express words that he will be the judge of the poor and the afflicted. In this way does he encourage both others and himself under continued troubles, till the time proper for deliverance arrive, intimating that though he might be universally considered an object of pity in being exposed to the fury of the wicked, and in not being immediately delivered by the hand of God, he would not give way to despair, but remember that it was the very part of God to undertake the cause of the poor. It were to weaken the passage if we considered David merely to be speaking of his own individual case.

He infers (Psalm 140:13) that the righteous would give thanks to God, and be safe under his help. For the particle אך, ach, which is often adversative in the Hebrew, is here affirmative, and denotes inference or consequence from what was formerly stated. Though the godly may be silenced for a time, and through the force of trouble may not raise the praises of God, David expresses his conviction that what was taken away would be speedily restored, and they would celebrate the loving kindness of the Lord with joy and alacrity. As this is not easily believed in circumstances of trial, the already referred to is inserted. We must endeavor, though with a struggle, to rise to a confident persuasion, that however low they may be brought, the Lord’s people will be restored to prosperity, and will soon sing his praises. The second clause of the verse gives the reason of their thanksgiving’s. He speaks of this as being the ground of the praises of the righteous, that they experience God’s care of them, and concern for their salvation. For to dwell before God’s face is to be cherished and sustained by his fatherly regards.