King James Version
Psalms 140
13 verses with commentary
Deliver Me, O Lord, from Evil Men
To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man; violent: Heb. man of violences
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KJV Study Commentary
<strong>Deliver me, O LORD, from the evil man: preserve me from the violent man.</strong> Psalm 140 opens with urgent petition for divine protection against human evil and violence. This is one of David's imprecatory psalms—prayers for God's judgment against enemies. While such prayers can seem troubling to modern readers, they reflect honest struggle with injustice and trust that God is the right...
Read full commentary →Ellicott’s Commentary for English Readers
(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.
Jamieson-Fausset-Brown Bible Commentary
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
**the sea ... the Red Sea--**the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very ...
Read full commentary →Which imagine mischiefs in their heart; continually are they gathered together for war.
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KJV Study Commentary
<strong>Which imagine mischiefs in their heart; continually are they gathered together for war.</strong> This verse describes the wicked men from whom David seeks deliverance (v. 1), specifying their internal and external evil. "Which imagine mischiefs" (<em>asher chashvu ra'ot be-lev</em>, אֲשֶׁר חָשְׁבוּ רָעוֹת בְּלֵב) exposes their thought life. <em>Chashav</em> (חָשַׁב) means "to think, plan, ...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **Imagine **. . .—Or, *contrive, plot.*
**Gathered together.—**This translation follows the analogy of Psalm 56:6. Others render, “dwell with wars.” But it is preferable to derive from a root meaning *to incite: *“They are continually stirring up wars.” It is the situation described in Psalm 120:7 and frequently; Israel would be at peace, but within and without are those ever trying to involve...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
**the sea ... the Red Sea--**the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very ...
Read full commentary →They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.
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<strong>They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.</strong> This verse shifts from enemies' planning (v. 2) to their speech weaponry, using vivid metaphors from the snake world. "They have sharpened their tongues like a serpent" (<em>shanenu leshonam kemo-nachash</em>, שָׁנְנוּ לְשׁוֹנָם כְּמוֹ־נָחָשׁ) compares slanderous speech to serpent's attack...
Read full commentary →Ellicott’s Commentary for English Readers
(3) Comp. Psalm 64:3; Psalm 58:4; Psalm 52:2; Psalm 10:7.
**Adders.—**The Hebrew word is peculiar to this place, and is explained by Gesenius to be a compound of two words, to represent “that which rolls itself up and lies in ambush.” “Besides the cobra and the cerastes, several other species of venomous snakes are common in Syria, and we may apply the name, either generically or specifically, to ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
**the sea ... the Red Sea--**the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very ...
Read full commentary →Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.
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KJV Study Commentary
<strong>Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.</strong> After describing enemies' evil character and methods (vv. 2-3), David returns to direct petition for divine protection. "Keep me, O LORD" (<em>shomreni YHWH</em>, שָׁמְרֵנִי יְהוָה) uses <em>shamar</em> (שָׁמַר), meaning "to keep, guard, watch, preserve"—activ...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Overthrow my goings.—**Literally, *thrust aside my steps. *The verse is a repetition, with variation, of Psalm 140:1.
Jamieson-Fausset-Brown Bible Commentary
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
**the sea ... the Red Sea--**the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very ...
Read full commentary →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.
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KJV Study Commentary
"Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves." The petition <em>al titen YHWH ma'awayei rasha</em> (do not grant, O LORD, the desires of the wicked) asks God to frustrate evil intentions. <em>Ma'awah</em> (desire/craving) indicates what the wicked long for. <em>Zemamo al taphek</em> (his scheme do not promote/accomplish). <em>Zimmah</em> ...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Net.—**An elaboration of the favourite image of the net. (Psalm 9:15.) The frequent occurrence of this figure well indicates the dangers to which Israel was subjected through the leaning of many of the nation itself to foreign influences.
Jamieson-Fausset-Brown Bible Commentary
7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.
**the sea ... the Red Sea--**the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very ...
Read full commentary →I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.
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KJV Study Commentary
<strong>I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.</strong> This verse transitions from description of enemies (v.1-5) to declaration of covenant relationship and petition for divine hearing. David establishes the foundation for his prayer—not his own worthiness but his covenant relationship with Yahweh as his personal God.<br><br>"I said unto the LORD" (אָמ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Nu 11:18).
**They soon forgat--**literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickl...
Read full commentary →O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.
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KJV Study Commentary
<strong>O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle.</strong> David addresses God with emphatic title: "O GOD the Lord" (<em>YHWH Adonai</em>, יְהוָה אֲדֹנָי)—combining God's covenant name (<em>YHWH</em>, יְהוָה) with title of sovereign lordship (<em>Adonai</em>, אֲדֹנָי). This double address emphasizes both intimate covenant relationship and suprem...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **In the day of battle.—**Literally, *in the day of arms, i.e., *when he was arming for fight. God covered the warrior’s head, *i.e., *provided the “helmet of salvation” (Isaiah 59:17). (Comp. also Psalm 60:9 : “Strength of my head.”) Others, however, follow the LXX. and Authorised Version in understanding by “day of arms” the *day of battle.*
Jamieson-Fausset-Brown Bible Commentary
13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Nu 11:18).
**They soon forgat--**literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickl...
Read full commentary →Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah. lest: or, let them not be exalted
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KJV Study Commentary
<strong>Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.</strong> David prays for divine intervention to thwart enemies' plans. "Grant not, O LORD, the desires of the wicked" (<em>al-titen YHWH ma'awayei rasha</em>, אַל־תִּתֵּן יְהוָה מַאֲוַיֵּי רָשָׁע) requests God withhold success from evil aspirations. <em>Natan</em> (נָתַן, "grant,...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Desires.—**The form of the Hebrew word is anomalous, but the meaning certain. The LXX. and Vulg. give the first clause thus: “Give me not over to the enemy, by reason of their own desire;” which may possibly have been in St. Paul’s mind in Romans 1:24.
**Further not.—**The text of this clause has undoubtedly suffered. The Authorised Version follows the LXX. and Vulg. in inserting a negative ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Nu 11:18).
**They soon forgat--**literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickl...
Read full commentary →As for the head of those that compass me about, let the mischief of their own lips cover them.
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KJV Study Commentary
<strong>As for the head of those that compass me about, let the mischief of their own lips cover them.</strong> David invokes poetic justice—requesting that enemies' own evil schemes rebound upon them. "As for the head of those that compass me about" (<em>rosh mesibai</em>, רֹאשׁ מְסִבָּי) uses <em>rosh</em> (רֹאשׁ, "head") possibly meaning (1) chief/leader of enemies, or (2) metaphorical 'head' a...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Head.—**Ewald, who keeps to the text, takes *rôsh *in the sense of poison (see Psalm 69:22, Note):—
“The poison of those encircling me,
Let them be covered with the perdition of their lips.
This brings Psalm 140:8-9 into harmony with Psalm 140:4. But the emendation given above is better.
Jamieson-Fausset-Brown Bible Commentary
16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Nu 16:41).
**Aaron the saint--**literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (De 11:6; Nu 26:10); the...
Read full commentary →Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.
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KJV Study Commentary
<strong>Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.</strong> David's imprecatory prayer intensifies with vivid imagery of total destruction. "Let burning coals fall upon them" (<em>yimotu alehem gachalim</em>, יִמֹּטוּ עֲלֵיהֶם גֶּחָלִים) invokes fiery judgment. <em>Mot</em> (מוֹט, "fall, slip, totter") suggests raining down from a...
Read full commentary →Ellicott’s Commentary for English Readers
(10) In this verse too there is a grammatical difficulty, which the margin, “Let there fall on them,” instead of “Let them bring upon them,” does not remove, since the subject of the next verb is third person *singular. *The first verb is usually taken impersonally, as by the LXX., which version is actually to be followed in rendering *coals of fire *(literally, *coals accompanied with fire, *or, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Nu 16:41).
**Aaron the saint--**literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (De 11:6; Nu 26:10); the...
Read full commentary →Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. an: Heb. a man of tongue: or an evil speaker, a wicked man of violence be established in the earth: let him be hunted to his overthrow
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KJV Study Commentary
<strong>Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.</strong> The final imprecatory petition returns from vivid judgment imagery (v. 10) to more measured statement of justice principles. "Let not an evil speaker be established in the earth" (<em>ish lashon bal-yikon ba-aretz</em>, אִישׁ לָשׁוֹן בַּל־יִכּוֹן בָּאָרֶץ) focuses on verbal evild...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **An evil speaker.**—Literally, as in LXX. and Vulg., *a man of tongue; *(Comp. Ecclesiasticus 8:3; Job 11:2.) margin,” man of lips.” It is hardly possible to resist the suggestion that some particular person, noted for the loudness or violence of his speech, was intended.
Evil shall hunt . . .—Comp. Proverbs 13:21 and Horace, *Odes *iii. 2, Conington’s translation:
“Though vengeance halt, sh...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Nu 16:41).
**Aaron the saint--**literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (De 11:6; Nu 26:10); the...
Read full commentary →I know that the LORD will maintain the cause of the afflicted, and the right of the poor.
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<strong>I know that the LORD will maintain the cause of the afflicted, and the right of the poor.</strong> This verse expresses settled confidence in God's character as defender of the oppressed. After describing wicked enemies and petitioning for deliverance, David declares certain knowledge of how God operates—He vindicates the afflicted and defends the poor.<br><br>"I know" (יָדַעְתִּי/<em>yada...
Read full commentary →Ellicott’s Commentary for English Readers
(12) Comp. Psalm 9:4; Psalm 9:16.
Jamieson-Fausset-Brown Bible Commentary
19-23. From indirect setting God at naught, they pass to direct.
**made--**though prohibited in Ex 20:4, 5 to make a likeness, even of the true God.
**calf--**called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their ...
Read full commentary →Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.
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KJV Study Commentary
<strong>Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.</strong> Psalm 140 concludes with confident declaration of the righteous' ultimate destiny—thanksgiving and dwelling in God's presence. After petitioning for deliverance from violent enemies, David ends with assurance of the righteous' vindication and eternal blessing.<br><br>"Surely" (אַךְ/<em>a...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Surely.**—Or, perhaps here, *only, *the primary meaning of the particle.
**Dwell.**—For the thought comp. Psalm 11:7; Psalm 16:11. After the peril and seeming abandonment God again proves the covenant promise true, and those whom the heathen would have chased from the land find in it a sure dwelling-place in the light of the presence and favour of Jehovah.
Ellicott's Commentary for English ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
19-23. From indirect setting God at naught, they pass to direct.
**made--**though prohibited in Ex 20:4, 5 to make a likeness, even of the true God.
**calf--**called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their ...
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