Verse-by-Verse Bible Commentary
Psalms 140:13

Clarke's Commentary

Verse Psalms 140:13. The righteous shall give thanks — For thou wilt support and deliver him.

The upright shall dwell in thy presence. — Shall be admitted to the most intimate intercourse with God.

The persecuted have ever been dear to God Almighty; and the martyrs were, in an especial manner, his delight; and in proportion as he loved those, so must he hate and detest these.

ANALYSIS OF THE HUNDRED AND FORTIETH PSALM

David, being persecuted by Saul, Doeg, and the men of Ziph, prays to God against their evil tongues. But the fathers apply it more largely to the Church, in its persecution by wicked men and devils.

The Psalm is divided into four parts: -

I. A petition to be delivered from his enemies, whom he describes, Psalms 140:1-6.

II. A protestation of his confidence in God, Psalms 140:6-7.

III. A prayer against them, Psalms 140:8-11.

IV. A manifestation of his hope, that God will maintain his just cause, Psalms 140:12-13.

I. He first summarily proposes his petition.

1. "Deliver me, O Lord," c. From Saul, Doeg, or the devil.

2. "Preserve me," &c. From his violence and malice, and their effects. 1. Evil counsels, and wicked stratagems: "Which imagine mischief," &c. 2. From their evil words, which were consonant with their thoughts.

"They have sharpened their tongues," &c. With calumnies and frauds.

"Like a serpent," &c. Their bitter words are as the poison of the viper and adder, or the asp, which, without pain, extinguishes life.

He repeats his petition: "Keep me, O Lord," &c.

To move God, he shows their intentions.

1. "They have purposed," &c.: To make me walk slowly, or not at all, in the ways of God to turn me back.

2. The method they took to attain their purpose: "The proud have laid a snare," c.: as hunters do for birds and beasts. So the devil shows the bait, but hides the hook: under pleasure he hides the bitterness of its reward and consequences.

II. He implores aid from God against the evil and danger.

1. "I said unto the Lord," &c. I do not cast away my confidence.

2. "Hear the voice," &c.

Better to show the ground of his constancy, he declares, -

1. What esteem he had for his God: "Thou art the strength," &c. My fortification against all my enemies.

2. What he had formerly done for him: "Thou hast covered my head," &c.

III. The other part of his petition consists in praying against their plots.

1. "Grant not, O Lord," &c. Let them not have their wishes.

2. "Further not his wicked device," &c. Give them no prosperity in them.

3. "Lest they exalt themselves," &c. Triumph in my being conquered by them.

After praying against them, predicts their punishment: "As for the head of those that compass me about," &c.

1. "Let the mischief of their own lips," &c.

2. Deal severely with them: "Let burning coals," &c. Let them suffer extreme punishment: "Let them be cast into the fire," &c.

3. "Let not an evil speaker," &c. - a liar, flatterer, &c., "be established in the earth."

4. "Evil shall hunt," &c. Give no rest, but pursue the wicked man to his utter ruin all those who persecute the church, who write their laws in her blood.

IV. To the infliction of punishment on the wicked, he subjoins, by an antithesis, the promise of God for the defence of the righteous, and so concludes.

1. "I know," c. Am certainly persuaded by my own experience, and the example of my forefathers, whom thou hast delivered in their trials and temptations.

2. "That the Lord will maintain," &c. He may defer his help and deliverance but he will not take it from them.

And this he confirms and amplifies from the final cause, which is double.

1. That they praise him: "Surely the righteous shall give thanks," &c. Being delivered, they attribute the honour, not to themselves, or their innocency or merit, but give the glory of his grace and love to God alone.

2. That they remain before him in his Church militant and triumphant. That they may "dwell in thy presence," &c. Walk before his face here, dwell in his favour, and enjoy the beatific vision hereafter.

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

Surely the righteous shall give thanks unto thy name - Unto thee.

(1) they will have occasion to do it;

(2) they will be disposed to do it.

They will not be unmindful of the favors conferred upon them; it will be a characteristic of them that they “will” be thankful.

The upright shall dwell in thy presence - They shall be under thy protection; they shall be admitted to thy favor; they shall dwell in thy dwelling-place.

(1) On earth they shall enjoy his favor - “as if” they abode with God.

(2) in heaven they will be permitted to dwell with him forever.

The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favor and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, people “should be righteous” in order that they may find the favor of God and dwell with him. There is no reason why a “poor” wicked man should enjoy the favor of God anymore than why a “rich” wicked man should. 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 a palace.

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

Surely the righteous shall give thanks unto thy name,.... The same with the poor and the afflicted; who, though traduced by men, and evil spoken of and ill used by them, are righteous in the sight of God; being justified by the righteousness of Christ, which is imputed to them, and received by faith, in consequence of which they live soberly and righteously: these the psalmist knew and was assured they would give thanks to the Lord, and praise his holy name, for the righteousness by which they are made righteous, and for every other blessing of grace and mercy of life; for maintaining their cause and their right, and for the ruin and destruction of their enemies; see

Revelation 18:20;

the upright shall dwell in thy presence; under his care and protection; in his gracious presence, enjoying the light of his countenance here; and in his glorious presence hereafter, where is fulness of joy: these upright ones are such who are upright in heart; whose hearts are right with God, sincere in his service and worship, and walk uprightly according to the rule of his word. These, as some render it, "shall sit before [him]" t or "in his presence": as children before a father, in whom he delights; or as disciples before a master, to be taught and instructed. The Targum is,

"shall return to pray before thee:''

and so Aben Ezra interprets it of their dwelling, or sitting before God, in the house of prayer; and Kimchi adds, by way of explanation,

"to seek thee, and know thy ways.''

Jerom reads it, "shall dwell with thy countenance or face" u; and understands it of dwelling with Christ, the face of God, Hebrews 1:3; with whom they shall dwell for evermore.

t ישבו "considebunt", Junius Tremellius "sedebunt", Cocceius; so Ainsworth and Syriac version. u So Sept. V. L. Arabic version, and Pagninus.

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.