Verse-by-Verse Bible Commentary
Psalms 140:12

Clarke's Commentary

Verse Psalms 140:12. The cause of the afflicted — Every person who is persecuted for righteousness' sake has God for his peculiar help and refuge; and the persecutor has the same God for his especial enemy.

Bridgeway Bible Commentary

Psalm 140 - 143 Troubles for the godly

These four psalms are similar, and from the title of Psalms 142:0 it appears that all four belong to the time when David was fleeing from Saul. (See introductory notes to Psalms 34:0.)

Treachery and slander are the chief weapons that David’s enemies use to attack him. These men have the poison of snakes and the cunning of hunters (140:1-5). But Yahweh is David’s God, his defender in whom he trusts for victory (6-8). David’s enemies will receive a fitting punishment if they suffer the torments that they intended to inflict upon David (9-11). The righteous will praise God when they see his justice in punishing the wicked and delivering the innocent (12-13).
When a person is the victim of slanderous talk, such as David was at the time, he is tempted to use strong words and unwise speech in return. David prays that he may be kept from such sins. He does not want to follow the evil ways of the wicked (141:1-4). If a godly person ever has cause to rebuke him, David prays that he may receive it as a blessing, as if he has been anointed with oil. But he will always remain opposed to evil (5). People will be forced to take notice when God acts, for his punishments will leave the wicked completely shattered (6-7). Meanwhile, the wicked still live, and David prays that he will be saved from the traps they have set for him (8-10).

Still pursued by his enemies, David escaped from Gath and fled to the cave of Adullam, though at the time of this psalm others have not yet joined him (1 Samuel 22:1). He is overcome by a feeling of terrible loneliness. Feeling that no one cares for him, he cries out to God (142:1-4). He prays that God will deal with his enemies and so enable him to live a normal life in freedom and security again (5-7).

The frightening thought occurs to David that God might be using the enemy to punish him for his sins. He knows that he, like others, is a sinner, and there is no way of escaping punishment if God decides to act. He therefore casts himself entirely on the mercy of God for forgiveness and deliverance (143:1-2). David tells God about his troubles, how he has been pursued and is forced to live in darkness in the cave (3-4). He thinks of God’s mighty acts in the past and prays that God will save him again (5-6). He fears the hopelessness of those who die without God. He longs for a greater experience of God (7-8). He prays that God, having rescued him, will instruct and guide him in the future (9-12).

Coffman's Commentaries on the Bible

FINAL DECLARATION

“I know that Jehovah will maintain the cause of the afflicted, And justice for the needy. Surely the righteous shall give thanks unto thy name: The upright shall dwell in thy presence.”

A number of other Davidic psalms carry the same thoughts in very similar words, as seen in Psalms 9:4; Psalms 9:10; Psalms 11:7; Psalms 17:15 and Psalms 18:27.

“Justice for the needy” There seems to be in many Old Testament passages a presumption regarding the wicked rich and the righteous poor; but Barnes’ discerning words on this seem to be correct, “There is no reason why a wicked poor man should enjoy God’s favor… It is neither poverty nor riches that commend men to God; it is faith, holiness, love and obedience of God’s word, in whatever condition of life it may be our lot to live, whether in a cottage or a palace.”Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 303.

Barnes' Notes on the Whole Bible

I know that the Lord will maintain the cause of the afflicted - See the notes at Psalms 9:4. The psalmist here doubtless refers primarily to himself, as having a confident belief that the Lord would maintain “his” cause, or would defend “him.” At the same time he makes the statement general, implying that what would be done to him would be done to all in similar circumstances. The idea is that God, in all his attributes, in all his providential arrangements, in all his interpositions on earth, would be found to be on the side of the oppressed, the afflicted, and the wronged. He has no attribute that can take part with an oppressor or a wrong doer. The wicked cannot come to him with the belief that he will be on their side: the righteous - the oppressed - the afflicted - can.

And the right of the poor - He will defend the right of the poor. Literally, “The judgment of the poor.” That which will be just and right in their case.

Calvin's Commentary on the Bible

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 (Psalms 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.

Smith's Bible Commentary

Psalms 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 ( Psalms 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 ( Psalms 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 ( Psalms 140:13 ). "

Dr. Constable's Expository 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.

Dr. Constable's Expository Notes

3. Confidence in Yahweh 140:12-13

David could be confident that God would deliver him because He had promised to help the afflicted and the poor in the Mosaic Law. This salvation would result in the righteous thanking God. They could then continue to live before Him in peace.

This psalm encourages God’s people to call on Him in distress when wicked people oppress them. We can have confidence in His promises to vindicate the just in situations such as this. His destruction of the wicked will ultimately glorify His name, as well as provide salvation for His own.

Gill's Exposition of the Whole Bible

I know,.... Here is a double reading: the "Keri", or marginal reading, is, "thou knowest"; an appeal of the psalmist to God, who knew the thoughts of the wicked concerning him, and their devices against him; as Kimchi: but the Scripture reading is, I know; expressing his full persuasion and assurance

that the Lord will maintain the cause of the afflicted, [and] the right of the poor; of his poor and afflicted people, that are afflicted within and without, by men and devils; and who are poor as to the things of this world, and poor in spirit, and sensible of their spiritual poverty, but rich in grace: the cause of these God will maintain against their oppressors, and right their wrongs, and avenge their injuries; this the psalmist knew, and was assured of from the word of God, from instances and examples in former times, and from his own experience, Psalms 9:4.

Henry's Complete Commentary on the Bible

      8 Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.   9 As for the head of those that compass me about, let the mischief of their own lips cover them.   10 Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.   11 Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.   12 I know that the LORD will maintain the cause of the afflicted, and the right of the poor.   13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.

      Here is the believing foresight David had,

      I. Of the shame and confusion of persecutors.

      1. Their disappointment. This he prays for (Psalms 140:8; Psalms 140:8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, "Lord, do not prosper them."

      2. Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin,

      (1.) Of his own enemies: "As for those that compass me about, and seek my ruin," [1.] "The mischief of their own lips shall cover their heads (Psalms 140:9; Psalms 140:9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Psalms 7:15; Psalms 7:16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job 20:23; Job 27:22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large,Isaiah 30:33.

      (2.) Of all others that are like them, Psalms 140:11; Psalms 140:11. [1.] Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Psalms 2:5. A lying tongue is but for a moment, but the lip of truth shall be established for ever. [2.] Evil doers must expect to be destroyed: 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.

      II. Here is his foresight of the deliverance and comfort of the persecuted, Psalms 140:12; Psalms 140:13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: "I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this. 2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: "Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words, The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully.