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Psalm 140

Prayer for Deliverance from Enemies

To the leader. A Psalm of David.

Deliver me, O L ord, from evildoers;

protect me from those who are violent,

who plan evil things in their minds

and stir up wars continually.

They make their tongue sharp as a snake’s,

and under their lips is the venom of vipers. Selah

Guard me, O L ord, from the hands of the wicked;

protect me from the violent

who have planned my downfall.

The arrogant have hidden a trap for me,

and with cords they have spread a net,

along the road they have set snares for me. Selah

I say to the L ord, “You are my God;

give ear, O L ord, to the voice of my supplications.”

O L ord, my Lord, my strong deliverer,

you have covered my head in the day of battle.

Do not grant, O L ord, the desires of the wicked;

do not further their evil plot. Selah

Those who surround me lift up their heads;

let the mischief of their lips overwhelm them!

Let burning coals fall on them!

Let them be flung into pits, no more to rise!

Do not let the slanderer be established in the land;

let evil speedily hunt down the violent!

I know that the L ord maintains the cause of the needy,

and executes justice for the poor.

Surely the righteous shall give thanks to your name;

the upright shall live in your presence.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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.