Teks -- Psalms 140:1-13 (NET)

Psalm 140

140:1 For the music director; a psalm of David. O Lord, rescue me from wicked men! Protect me from violent men, 140:2 who plan ways to harm me. All day long they stir up conflict. 140:3 Their tongues wound like a serpent; a viper’s venom is behind their lips. (Selah) 140:4 O Lord, shelter me from the power of the wicked! Protect me from violent men, who plan to knock me over. 140:5 Proud men hide a snare for me; evil men spread a net by the path; they set traps for me. (Selah) 140:6 I say to the Lord, “You are my God.” O Lord, pay attention to my plea for mercy! 140:7 O sovereign Lord, my strong deliverer, you shield my head in the day of battle. 140:8 O Lord, do not let the wicked have their way! Do not allow their plan to succeed when they attack! (Selah) 140:9 As for the heads of those who surround me– may the harm done by their lips overwhelm them! 140:10 May he rain down fiery coals upon them! May he throw them into the fire! From bottomless pits they will not escape. 140:11 A slanderer will not endure on the earth; calamity will hunt down a violent man and strike him down. 140:12 I know that the Lord defends the cause of the oppressed and vindicates the poor. 140:13 Certainly the godly will give thanks to your name; the morally upright will live in your presence.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 140:3 - Tongues

Using words as sharp and piercing as the sting of a serpent.

Wesley: Psa 140:9 - Mischief

The mischief which they design against me, shall fall upon themselves.

Wesley: Psa 140:10 - Coals

Divine vengeance, which is compared to coals of fire.

Wesley: Psa 140:13 - Dwell

Shall constantly enjoy thy gracious and powerful presence.

JFB: Psa 140:1

The style of this Psalm resembles those of David in the former part of the book, presenting the usual complaint, prayer, and confident hope of relief. (Psa 140:1-13)

JFB: Psa 140:1 - evil man

Which of David's enemies is meant is not important.

JFB: Psa 140:2-5

This character of the wicked, and the devices planned against the pious, correspond to Psa 10:7; Psa 31:13; Psa 58:4, &c.

JFB: Psa 140:3 - sharpened . . . like a serpent

Not like a serpent does, but they are thus like a serpent in cunning and venom.

JFB: Psa 140:5 - snare [and] net

For threatening dangers (compare Psa 38:12; Psa 57:6).

JFB: Psa 140:6

(Compare Psa 5:1-12; Psa 16:2).

JFB: Psa 140:7 - day of battle

Literally, "of armor," that is, when using it.

JFB: Psa 140:8

(Compare Psa 37:12; Psa 66:7).

JFB: Psa 140:8 - lest they exalt themselves

Or, they will be exalted if permitted to prosper.

JFB: Psa 140:9

Contrasts his head covered by God (Psa 140:7) with theirs, or (as "head" may be used for "persons") with them, covered with the results of their wicked deeds (Psa 7:16).

JFB: Psa 140:10

(Compare Psa 11:6; Psa 120:4).

JFB: Psa 140:10 - cast into the fire; into deep pits

Figures for utter destruction.

JFB: Psa 140:11 - an evil speaker

Or, "slanderer" will not be tolerated (Psa 101:7). The last clause may be translated: "an evil (man) He (God) shall hunt," &c.

JFB: Psa 140:12

(Compare Psa 9:4).

JFB: Psa 140:13

After all changes, the righteous shall have cause for praise. Such

JFB: Psa 140:13 - shall dwell

Shall sit securely, under God's protection (Psa 21:6; Psa 41:12).

Clarke: Psa 140:1 - From the evil man

From the evil man - Saul, who was full of envy, jealousy, and cruelty against David, to whom both himself and his kingdom were under the highest obligations, endeavored by every means to destroy him.

Clarke: Psa 140:2 - They gathered together

They gathered together - He and his courtiers form plots and cabals against my life.

Clarke: Psa 140:3 - They have sharpened their tongues

They have sharpened their tongues - They employ their time in forging lies and calumnies against me; and those of the most virulent nature.

Clarke: Psa 140:4 - Preserve me from the violent man

Preserve me from the violent man - Saul again; who was as headstrong and violent in all his measures, as he was cruel, and inflexibly bent on the destruction of David.

Clarke: Psa 140:5 - Have hid a snare for me

Have hid a snare for me - They hunted David as they would a dangerous wild beast: one while striving to pierce him with the spear; another to entangle him in their snares, so as to take and sacrifice him before the people, on pretense of his being an enemy to the state

Clarke: Psa 140:5 - Selah

Selah - This is the truth.

Clarke: Psa 140:7 - Thou hast covered my head

Thou hast covered my head - Not only when I fought with the proud blaspheming Philistine; but in the various attempts made against my life by my sworn enemies.

Clarke: Psa 140:8 - Further not his wicked device

Further not his wicked device - He knew his enemies still desired his death, and were plotting to accomplish it; and here he prays that God may disappoint and confound them. The Chaldee understands this of Doeg.

Clarke: Psa 140:10 - Let burning coals

Let burning coals - The Chaldee considers this as spoken against Ahithophel, who was head of a conspiracy against David; and translates this verse thus: "Let coals from heaven fall upon them, precipitate them into the fire of hell, and into miry pits, from which they shall not have a resurrection to eternal life."This is a proof that the Jews did believe in a resurrection of the body, and an eternal life for that body, in the case of the righteous.

Clarke: Psa 140:11 - Let not an evil speaker be established

Let not an evil speaker be established - איש לשון ish lashon , "a man of tongue."There is much force in the rendering of this clause in the Chaldee גבר דמשתעי לישן תליתי gebar demishtai lishan telithai , "The man of detraction, or inflammation, with the three-forked tongue."He whose tongue is set on fire from hell; the tale-bearer, slanderer, and dealer in scandal: with the three-forked tongue; wounding three at once: his neiphbour whom he slanders; the person who receives the slander; and himself who deals in it. What a just description of a character which God, angels, and good men must detest! Let not such a one be established in the land; let him be unmasked; let no person trust him; and let all join together to hoot him out of society. "He shall be hunted by the angel of death, and thrust into hell."- Chaldee.

Clarke: Psa 140:12 - The cause of the afflicted

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.

Clarke: Psa 140:13 - The righteous shall give thanks

The righteous shall give thanks - For thou wilt support and deliver him

Clarke: Psa 140:13 - The upright shall dwell in thy presence

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

Calvin: Psa 140:1 - To the chief Musician,

To the chief Musician, etc. I cannot bring myself to restrict this Psalm to Doeg, as the great body of interpreters do, for the context will clearly show that it speaks of Saul, and of the counselors who ceased not to inflame the king — himself sufficiently incensed against the life of one who was a saint of God. Being as he was a figure of Christ, we need not wonder that the agents of the devil directed so much of their rage against him. And this is the reason why he animadverts so sharply upon their rancor and treachery.

The terms wicked and violent men denote their unwarranted attempts at his destruction without provocation given. He therefore commends his cause to God, as having studied peace with them, as never having injured them, but being the innocent object of their unjust persecution. The same rule must be observed by us all, as it is against violence and wickedness that the help of God is extended. David is not Multiplying mere terms of reproach as men do in their personal disputes, but conciliating God’s favor by supplying a proof of his innocence, for he must always be upon the side of good and peaceable men.

Calvin: Psa 140:2 - Who imagine mischief’s in their heart

2.Who imagine mischief’s in their heart. Here he charges them with inward malignity of heart. And it is plain that the reference is not to one man merely, for he passes to the plural number (in a manner sufficiently common,) reverting from the head to all his associates and copartners in guilt. Indeed what was formerly said in the singular number may be taken indefinitely, as grammarians say. In general he repeats what I have noticed already, that the hostility to which he was subjected arose from no cause of his. From this we learn that the more wickedly our enemies assail us, and the more of treachery and clandestine acts they manifest, the nearer is the promised aid of the Holy Spirit, who himself dictated this form of prayer by the mouth of David. The second clause may be rendered in three ways. Literally it reads, who gather wars, and so some understand it. But it, is well known that the prepositions are often omitted in the Hebrew, and no doubt he means that they stirred up general enmity by their false information’s being as the trumpet which sounds to battle. Some render the verb — to conspire, or plot together, but this is a farfetched and meager sense. He intimates afterwards in what manner they stirred up unjust war by the wicked calumnies which they spread, as they could not crush a good and innocent person by violence, otherwise than by first overwhelming him with calumny.

Calvin: Psa 140:4 - Keep me, O Jehovah!

4.Keep me, O Jehovah! To complaints and accusations he now again adds prayer, from which it appears more clearly, as I observed already, that it is God whom he seeks to be his avenger. It is the same sentiment repeated, with one or two words changed; for he had said deliver me, now he says keep me, and for the wicked man he substitutes the hand of the wicked. He had spoken of their conceiving mischief’s, now of their plotting how they might ruin a poor unsuspecting individual. What he had said of their fraud and deceit he repeats in figurative language, which does not want emphasis. He speaks of nets spread out on every side to circumvent him, unless God interposed for his help. Though at first sight the metaphors may seem more obscure than the prayer was in its simple unfigurative expression, they are far from darkening the previous declarations, and they add much to the strength of them. From the word גאים , geim, which signifies proud or lofty in the Hebrew, we learn that he does not speak of common men, but of men in power, who considered that they would have no difficulty in crushing an insignificant individual. When our enemies attack us in the insolence of pride, let us learn to resort to God, who can repel the rage of the wicked. Nor does he mean to say that they attacked him merely by bold and violent measures, for he complains of their spreading gins and snares; both methods are spoken of, namely, that while they were confident of the power which they possessed, they devised stratagems for his destruction.

Calvin: Psa 140:6 - I said to Jehovah

6.I said to Jehovah. In these words he shows that his prayers were not merely those of the lips, as hypocrites will make loud appeals to God for mere appearance sake, but that he prayed with earnestness, and from a hidden principle of faith. Till we have a persuasion of being saved through the grace of God there can be no sincere prayer. We have here an excellent illustration of the nature of faith, in the Psalmist’s turning himself away from man’s view, that he may address God apart, hypocrisy being excluded in this internal exercise of the heart. This is true prayer — not the mere idle lifting up of the voice, but the presentation of our petitions from an inward principle of faith. To beget in himself a persuasion of his obtaining his present requests from God, he recalls to his mind what deliverance’s God had already extended to him. He speaks of his having been to him as a shield in every time of danger. Some read the words in the future tense — “Thou wilt cover my head in the day of battle.” But it is evident David speaks of protection formerly experienced from the hand of God, and from this derives comfort to his faith. He comes forth, not as a raw and undisciplined recruit, but as a soldier well tried in previous engagements. The strength of salvation is equivalent to salvation displayed with no ordinary power.

Calvin: Psa 140:8 - Grant not, O Jehovah! the desires of the wicked

8.Grant not, O Jehovah! the desires of the wicked ²²⁸ We might render the words Establish not, though the meaning would be the same — that God would restrain the desires of the wicked, and frustrate all their aims and attempts. We see from this that it is in his power, whenever he sees proper, to frustrate the unprincipled designs of men, and their wicked expectations, and to dash their schemes. When, therefore, it is found impracticable to bring our enemies to a right state of mind, we are to pray that the devices which they have imagined may be immediately overthrown and thwarted. In the next clause there is more ambiguity. As the Hebrew verb פוק , puk, means to lead out, as well as to strike or fall, the words might mean, that God would not carry out into effect the counsels of the wicked. But the opinion of those may be correct who read — their thought is thou wilt not strike, David representing such hopes as the wicked are wont to entertain. We find him elsewhere (Psa 10:6) describing their pride in a similar way, in entirely overlooking a divine providence, and considering all events as subject to their control, and the world placed under their sole management. The word which follows with thus come in appropriately — they shall be lifted up, in illusion to the wicked being inflated by pride, through the idea that they can never be overtaken by adversity. If the other reading be preferred, the negative particle must be considered as repeated — “Suffer not their attempts to be carried into effect; let them not be exalted.” At any rate David is to be considered as censuring the security of his enemies, in making no account of God, and in surrendering themselves to unbridled license.

Calvin: Psa 140:9 - As for the head, etc

9.As for the head, etc. There may be a doubt whether, under the term head, he refers to the chief of the faction opposed to him; for we call suppose an inversion in the sentence, and a change of the plural to the singular number, bringing out this sense. ²²⁹ “Let the mischief of their wicked speeches, which they intended against me, fall upon their own head.” ²³⁰ As almost all interpreters, however, have taken the other view, I have adopted it, only understanding the reference as being to Saul rather than Doeg. There follows an imprecation upon the whole company of his enemies generally, that coals may fall upon them, alluding to the awful fate of Sodom and Gomorrha. We find this elsewhere (Psa 11:6) set forth by the Spirit of God as an example of Divine vengeance, to terrify the wicked; and Jude (Jud 1:7) declares that God testified, by this example of everlasting significance, that he would be the Judge of all the ungodly. Some translate what follows — the wilt cast them into the fire, which might pass. But as: ב , beth, in the Hebrew often denotes instrumentality, we may properly render the words — thou wilt cast them down By fire, or With fire, as God sent it forth against Sodom and Gomorrha. He prays they may be sunk into deep pits, whence they may never rise. God sometimes heals those whom he has smitten with great severity; David cuts off the reprobate from the hope of pardon, as knowing them to be beyond recovery. Had they been disposable to repentance, he would have been inclinable on his part to mercy.

Calvin: Psa 140:11 - The man of tongue

11.The man of tongue, ²³² etc. Some understand by this the loquacious man, but the sense is too restricted; nor is the reference to a reproachful, garrulous, vain and boastful man, but the man of virulence, who wars by deceit and calumny, and not openly. This is plain from what is said of the other class of persons in the subsequent part of the sentence, that his enemies were given to open violence as well as to treachery and cunning — like the lion as well as the wolf — as formerly he complained that the poison of the asp or viper was under their lips. The words run in the future tense, and many interpreters construe them into the optative form, or into a prayer; but I prefer retaining the future tense, as David does not appear so much to pray, as to look forward to a coming deliverance. Whether his enemies wrought by treachery, or by open violence, he looks forward to God as his deliverer. The figure drawn from hunting is expressive. The hunter, by spreading his toils on all sides, leaves no way of escape for the wild beast; and the ungodly cannot by any subterfuge elude the divine judgments. Mischief hunts them into banishment’s, for the more they look for impunity and escape, they only precipitate themselves more certainly upon destruction.

Calvin: Psa 140:12 - I have known; that God

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 (Psa 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.

Defender: Psa 140:3 - adders'

The word should be "asps." This portion of the verse is cited in Rom 3:13."

TSK: Psa 140:1 - Deliver // violent man

am 2942, bc 1062

Deliver : Psa 43:1, Psa 59:1-3, Psa 71:4

violent man : Heb. man of violences, Psa 140:4, Psa 140:11, Psa 18:48 *marg. Hab 1:2, Hab 1:3

TSK: Psa 140:2 - imagine // continually

imagine : Psa 2:1, Psa 2:2, Psa 21:11, Psa 36:4, Psa 38:12, Psa 62:3, Psa 64:5, Psa 64:6; Pro 12:20; Hos 7:6; Mic 2:1-3; Nah 1:11

continually : Psa 56:6, Psa 120:7; 1Sa 23:19-24, 1Sa 24:11, 1Sa 24:12, 26:1-25

TSK: Psa 140:3 - sharpened // like a serpent // adders’

sharpened : Psa 52:2, Psa 52:3, Psa 57:4, Psa 59:7, Psa 64:3, Psa 64:4; Pro 12:18; Isa 59:3-5, Isa 59:13; Jer 9:3, Jer 9:5; Jam 3:6-8

like a serpent : Gen 3:13; Pro 23:32; Mat 12:34; 2Co 11:3

adders’ : Psa 58:4; Rom 3:13, Rom 3:14

TSK: Psa 140:4 - Keep me // preserve // overthrow

Keep me : Psa 17:8, Psa 17:9, Psa 36:11, Psa 37:32, Psa 37:33-40, Psa 55:1-3, Psa 71:4

preserve : Psa 140:1

overthrow : Psa 17:5; Pro 18:5

TSK: Psa 140:5 - The proud

The proud : Psa 10:4-12, Psa 17:8-13, Psa 35:7, Psa 36:11, Psa 57:6, Psa 119:69, Psa 119:85, Psa 119:110, Psa 123:3, Psa 123:4; Psa 141:9, Psa 141:10, Psa 142:3; Pro 29:5; Jer 18:18, Jer 18:20, Jer 18:22; Luk 11:53, Luk 11:54, Luk 20:20-23

TSK: Psa 140:6 - I said unto // hear

I said unto : Psa 16:2, Psa 16:5, Psa 16:6, Psa 31:14, Psa 91:2, Psa 119:57, Psa 142:5; Lam 3:24; Zec 13:9

hear : Psa 27:7, Psa 27:8, Psa 28:1, Psa 28:2, Psa 55:1, Psa 55:2, Psa 64:1

TSK: Psa 140:7 - the strength // thou hast covered

the strength : Psa 18:1, Psa 18:2, Psa 18:35, Psa 27:1, Psa 28:7, Psa 28:8, Psa 59:17, Psa 62:2, Psa 62:7, Psa 89:26, Psa 95:1; Deu 33:27-29; Isa 12:2

thou hast covered : Psa 144:10; 1Sa 17:36, 1Sa 17:37, 1Sa 17:45-51; 2Sa 8:6, 2Sa 8:14

TSK: Psa 140:8 - Grant not // lest they exalt themselves

Grant not : Psa 27:12, Psa 94:20, Psa 94:21; 2Sa 15:31; Job 5:12, Job 5:13

lest they exalt themselves : or, let them not be exalted, Deu 32:27

TSK: Psa 140:9 - let the mischief

let the mischief : Psa 7:16, Psa 64:8, Psa 94:23; Est 5:14, Est 7:10; Pro 10:6, Pro 10:11, Pro 12:13, Pro 18:7; Mat 27:25

TSK: Psa 140:10 - burning coals // let them // into deep

burning coals : Psa 11:6, Psa 18:13, Psa 18:14, Psa 21:9, Psa 120:4; Gen 19:24; Exo 9:23, Exo 9:24; Rev 16:8, Rev 16:9

let them : Dan 3:20-25; Mat 13:42, Mat 13:50

into deep : Psa 55:23; Pro 28:10, Pro 28:17; Rev 20:15, Rev 21:8

TSK: Psa 140:11 - evil // an evil speaker

Let not, etc. or, Let not an evil speaker a wicked man of violence be established in the earthcaps1 . lcaps0 et him be hunted to his overthrow.

evil : Psa 7:14-16, Psa 9:16, Psa 34:21; Pro 13:21; Isa 3:11

an evil speaker : Heb. a man of tongue, Psa 12:3, Psa 12:4; Pro 6:17, Pro 12:13, Pro 17:20, Pro 18:21

TSK: Psa 140:12 - the Lord

the Lord : Psa 9:4, Psa 10:17, Psa 10:18, Psa 22:24, Psa 72:4, Psa 72:12-14, Psa 102:17; 1Ki 8:45, 1Ki 8:49; Pro 22:22; Pro 23:10, Pro 23:11; Isa 11:4; Jer 22:16; Mat 11:5

TSK: Psa 140:13 - Surely // the upright

Surely : Psa 32:11, Psa 33:1; Isa 3:10

the upright : Psa 16:11, Psa 23:6, Psa 73:24; Joh 14:3, Joh 17:24; 1Th 4:17; Rev 7:14-17, Rev 21:24-27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 140:2

To execute those bloody enterprises which they had devised in the first clause of this verse.

Poole: Psa 140:3 - They have sharpened their tongues

They have sharpened their tongues their malicious hearts stirred up their tongues to utter vile slanders against me. Like a serpent ; either whetting their tongues, as serpents are said to whet theirs when they are about to bite; or rather, using words as sharp and piercing as the sting of a serpent.

Poole: Psa 140:4

Whose design and full resolution it is, if thou dost not prevent it, to overthrow my goings , or my feet or footsteps, i.e. to throw me down to the ground, to defeat all my hopes and counsels, and bring me to ruin.

Poole: Psa 140:5 - The proud // By the wayside

The proud my insolent enemies, who despise me for my meanness, and exalt themselves against thee.

By the wayside in which I used to walk.

Poole: Psa 140:7

With thy powerful protection, as with a helmet or shield.

Poole: Psa 140:8 - His wicked device // Exalt themselves

His wicked device which is to destroy me.

Exalt themselves not only against me, but against thee also, as if by their power and policy they had frustrated thy design and promise made to me.

Poole: Psa 140:9 - The head // Let the mischief of their own lips cover them

The head or, heads ; the singular number put for the plural, as is frequent. By which he understands either,

1. Their politic heads, their chiefs or ringleaders, who were most malicious, and by whom all the rest were supported and stirred up: or,

2. Their proper and natural heads, as this word is used Psa 140:7 ; and this covering of their heads here is opposed to the covering of David’ s head there.

Let the mischief of their own lips cover them let the mischief which by their calumnies they design against me fall upon themselves.

Poole: Psa 140:10 - Burning coals // Rise not up again

Burning coals Divine vengeance, which is compared to coals of fire, as Psa 18:12 , and elsewhere.

Rise not up again either to my danger, or their own comfort.

Poole: Psa 140:11 - An evil speaker // Evil

An evil speaker such as slander me and other innocent persons, to exasperate princes against us.

Evil either the evil of punishment; or, which comes to the same thing, the evil of sin, their own wickedness, which shall recoil upon themselves.

Poole: Psa 140:12 - I know

I know both by God’ s word, which hath promised it, and by my own experience of it in the course of God’ s providence.

Poole: Psa 140:13 - Shall give thanks unto thy name // Shall dwell in thy presence

Shall give thanks unto thy name shall have occasion to praise thee for their deliverance.

Shall dwell in thy presence shall constantly enjoy thy gracious and powerful presence and assistance.

Haydock: Psa 140:1

A prayer against sinful words, and deceitful flatterers.

Haydock: Psa 140:1 - David // Hearken

David. When persecuted by Saul. (Calmet) ---

It is very difficult, and was used in the evening service in the oriental churches, (St. Chrysostom) as it is on Friday in the Roman Breviary. The psalm may be applicable to all in distress, (Berthier) who are members of Christ. (St. Augustine) ---

Hearken. Hebrew, "hasten to me, hear my voice," &c. (Haydock) ---

god approves such cries. (Calmet)

Haydock: Psa 140:2 - As // Sacrifice

As. May be understood. "My prayer is an evening sacrifice," or equally acceptable. (Haydock) ---

Sacrifice. Hebrew, "offering," which may be the same with the incense, or the evening holocaust. (Calmet) ---

The Church prays that her petitions may ascend to the throne of God, and be accepted. The morning sacrifice was rather more solemn. But the evening one is here specified, in allusion to Christ's, at the last supper, and on the cross, (Worthington) which was consummated in the evening. (St. Augustine) (Tirinus) ---

It may denote a perfect worship. (St. Chrysostom) (Berthier)

Haydock: Psa 140:3 - And

And. Hebrew, "keep guard at the door of my lips," (Montanus) or "on the poverty of," &c., (St. Jerome) that I may not speak too much, or imprudently; as I shall do, if left to myself. (Haydock) ---

Houbigant rejects this version, which is very expressive. (Berthier) (Ecclesiasticus xxviii. 28.) ---

Hebrew dal is rendered "elevation," (Chaldean) and may here stand for "a door." Nature has included the tongue within a double restraint of the teeth and lips, to counteract its too great volubility. (Theodoret) ---

David prays that he may not be unguarded in his speech. He always spoke to Saul with the greatest respect, 1 Kings xxiv. 18. (Calmet) ---

The lips must be like a door, neither always open, when we ought to be silent, nor always shut, when we should confess our sins. (Worthington)

Haydock: Psa 140:4 - Sins // Choicest

Sins. Such excuses are always vain. (St. Jerome) ---

God does not incline any to sin, as the Manichee elect pretended. (St. Augustine) ---

The pride of the human heart would throw the blame of sin on any but itself. (Haydock) ---

Sometimes, fate, predestination, &c., are charged with it. Our first parents excused themselves; but David candidly confessed his sins, and was presently pardoned. (Berthier) ---

Choicest. Hebrew also, "I will not eat of their most delicious meats." I will have no society with libertines, (Berthier) nor with those who teach false doctrine, 2 John 10., and Titus iii. 10.

Haydock: Psa 140:5 - In mercy // Let not the oil of the sinner // Sinner // For my prayer // Against

In mercy. Proverbs xxvii. 16., and Ezechiel xix. 8. (Haydock) ---

Let not the oil of the sinner, &c. That is, the flattery, or deceitful praise. (Challoner) ---

This is pernicious; while the reprehension of the just may do us good. (Worthington) ---

Sinner. Hebrew, "of poison, or of the head, ( vass ) break, or fatten, (St. Jerome) or be broken upon my head." The vessel was usually broken, Mark xiv. 3. (Berthier) ---

Protestants, "Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break," &c. (Haydock) ---

Or "he shall not," &c., as his only aim tends to my advantage. Many other senses may be given. (Calmet) ---

For my prayer, &c. So far from coveting their praises, who are never well pleased but with things that are evil; I shall continually pray to be preserved from such things as they are delighted with. (Challoner) ---

Against. Literally, "in or concerning their desirable things." (Haydock) ---

I pray to God that I may be preserved from their malice, in which they take delight, (Menochius) and that they may cease to run on to their ruin. (Haydock) ---

The Church still prays for sinners, though as yet they delight in their criminal pursuits, (Worthington) in order that a wholesome bitterness may wean them from such things. (St. Chrysostom) ---

My prayer shall subsist amid their pleasures. (Berthier)

Haydock: Psa 140:6 - Their judges // Prevailed

Their judges, &c. Their rulers, or chiefs, quickly vanish and perish, like ships dashed against the rocks, and swallowed up by the waves. Let them then hear my words, for they are powerful and will prevail; or, as it is in the Hebrew, for they are sweet. (Challoner) ---

The Israelites were long governed by judges, and the supreme magistrates at Carthage had the same title. (Calmet) ---

Septuagint, "their strong ones" have or shall become victims of the divine justice. (Haydock) ---

They shall know that the prayers of the Church are effectual, and obtain the grace of constancy for her children, whom she instructs in the doctrines of peace, which cannot injure the commonwealth. (Worthington) ---

Prevailed. Or, "been able" to hear. Israel submitted to David, after Saul's death. (Berthier)

Haydock: Psa 140:7 - As when the thickness

As when the thickness, &c. If this is to be connected with what goes before, it declares the efficacy of those powerful words, capable to break up the thick and hard earth, of the hearts of man. But if it is to be connected with the following words, our bones are scattered, &c., it means, that the malice of our enemies has, as it were, scattered our bones near the confines of death and hell; as the husbandman, plowing up or digging the earth, scatters and breaks the clods. (Challoner) ---

These are made small, that they may bear fruit, which is the effect of persecution upon the faithful. (St. Augustine) (Worthington) ---

Hebrew, "like the labourer breaking up the earth, so our," &c. (Calmet) ---

Houbigant would read, "their," (Berthier) with the Arabic, and many Greek copies. David alludes to his distress, (Calmet) while his people were still divided into parties, (Haydock) whose union he foretells. (Berthier) ---

Dry bones point out the state of the captives, Ezechiel xxxvii. 11. (Calmet) ---

Some persecutors rage against the bones and relics of the saints, which they would willingly hurl into hell. But the Church places her confidence in God. (Worthington)

Haydock: Psa 140:10 - His // Alone // Yachad

His. "Own," (Protestants) the devil's, (St. Hilary) or God's net. (St. Chrysostom, &c.) ---

Saul twice fell into David's power. (Calmet) ---

Alone. Singularly protected by the Almighty, until I pass all their nets and snares. (Challoner) ---

Though alone, I fear no danger. (Haydock) ---

I will have no connection with the wicked in this life, (St. Chrysostom) which is beset with snares. (Calmet) ---

Hebrew, "I will be a witness till I pass." (Houbigant) ---

Yachad means, "together," &c. (Berthier) ---

Sinners shall at last be entrapped; but the Church shall be for ever protected. (Worthington)

Gill: Psa 140:1 - Deliver me, O Lord, from the evil man // preserve me from the violent man

Deliver me, O Lord, from the evil man,.... Either Saul; so Theodoret; or rather Doeg, according to R. Obadiah: but Jarchi interprets it of Esau; by whom he means Edom, or Rome, or rather the Christians in general. Were his sense confined to the Papists, he might be thought to be much in the right; for this is applicable enough to the man of sin, and his followers: for it may be understood collectively of a body of evil men; all men are evil by nature, their hearts, thoughts, words, works, and ways. David's enemies were evil men; and so were Christ's; as Herod, Judas in particular, and the Jews in general: and such are the enemies of God's people; the world, profane sinners, persecutors, and false teachers; and to be delivered from such is desirable, and to be prayed for, and an happiness when enjoyed; see 2Th 3:2;

preserve me from the violent man: or, "the man of violences" ^h; of a violent spirit, that breathes out slaughter and death; of a fierce countenance, of blustering words, and furious actions. Such a man was Doeg; who loved evil, and all devouring words, devised mischief, and boasted in it, Psa 52:1; and Herod, who in his wrath, being disappointed, ordered sit the infants in and about Bethlehem to be slain; and the Jews, who were violently set on the death of Christ, and vehemently desired it: and such are all violent persecutors of the church of God, who clothe themselves with the garment of violence, and drink the wine of it; and to be preserved from such is a great mercy.

Gill: Psa 140:2 - Which imagine mischiefs in their heart // continually are they gathered together for war

Which imagine mischiefs in their heart,.... This shows that not a single person barely is meant but more, as Saul's courtiers; who were secretly and continually meditating mischief against David, traducing him to Saul, and devising things to take away his life. Such were the Jews to Christ, who were always plotting to entangle him, or contriving to kill him; and so wicked men are ever devising mischief against the quiet in the land, which is very abominable to God; and rightly observed here, to prevail upon the Lord to preserve from them, Psa 2:1;

continually are they gathered together for war; so Saul gathered together three thousand men, and went in pursuit of David, as an enemy, to take him. So Herod and Pontius Pilate joined together, though before enemies, in the prosecution of Christ; and Jews and Gentiles gathered together against him: so the saints, being in a warfare state, have their enemies, who often combine against them, and attack them, and will not suffer them to be at rest and peace; as sin, Satan, the world, and false teachers; see Psa 120:7.

Gill: Psa 140:3 - They have sharpened their tongues like a serpent // adder's poison is under their lips // Selah

They have sharpened their tongues like a serpent,.... Which Kimchi says it does before it bites. Aristotle ⁱ observes, that the tip or extreme point of a serpent's tongue is as small as a hair, and so exceeding sharp and piercing. Arama interprets this of the sharpness and cunning of the serpent; and particularly the serpent that deceived Eve, and spake cunningly to her. "For God knoweth", &c. and may design the calumnies and detractions, which were sharp as a razor; as swords, and spears, and arrows, and as the tongue of a serpent, Psa 57:4; and the subtlety of false teachers, and deceitful workers; and the sharp and cutting words of wicked men against Christ and his people, Jud 1:15;

adder's poison is under their lips; which may signify the malignity of sin in wicked men, which comes from the old serpent the devil; is latent in men; very infectious, like poison, and deadly and incurable, but by the grace of God, and blood of Christ: and may describe particularly the mischief of the tongue, which is a little member, as the asp is a little creature; but very mischievous, full of deadly poison, which lurks in it, lies under it, and which spitting out, it stupifies and kills insensibly; as do the calumnies of wicked men, and the doctrines of false teachers; see Rom 3:13. The Targum is,

"the poison of the spider;''

though it is said ^k the spider is not venomous.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 140:4 - Keep me, O Lord, from the hands of the wicked // preserve me from the violent man // who have purposed to overthrow my goings

Keep me, O Lord, from the hands of the wicked,.... From falling into their hands, and the weight of them); and from their laying hands on him, being men of power and authority;

preserve me from the violent man: or men, everyone of them; See Gill on Psa 140:1;

who have purposed to overthrow my goings: to supplant him; to cause him to stumble and fall, to his disgrace and reproach; and that they might take an advantage of him, and an occasion against him. Arama interprets it, to drive me out of the land of Israel; see 1Sa 26:1. So Christ's enemies thought to have supplanted him, and have found something against him, to accuse him of to Caesar, Mat 22:15.

Gill: Psa 140:5 - 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

The proud have hid a snare for me, and cords,.... These were the Ziphites, according to Arama; see Psa 119:85; the character well agrees with the Scribes and Pharisees, who were proud boasters, and despised others, and often laid snares for Christ to take away his life; and with the enemies of the church and people of God; who, through their pride, persecute them, and are insidious, and use artful methods to ensnare them; as the fowler lays his snare for the bird, and has his cords to draw it to him when it is taken in the snare, to which the allusion is;

they have spread a net by the wayside: they waylaid him; knowing the way he would go, they lay in wait for him, to seize him at once as he went along; see Joh 18:1; the word "cords" in the preceding clause should be connected with this, and be read, "and with cords they have spread a net by the wayside": it being usual, as Jarchi observes, to fasten a long cord at the top of the net; and when the fowler sees the birds under the net, he draws the cord, and the net falls upon the fowls;

they have set gins for me; all these expressions design the insidiousness, and the private, secret, artful methods, the enemies of David, of Christ and his people, took and do take to ensnare them. Arama interprets the "snare and cords" of the watching of David's house; the "net by the wayside" of posting themselves at the gates of the city, and surrounding it; and gins of spies; see 1Sa 19:11.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 140:6 - I said unto the Lord, thou art my God // hear the voice of my supplications, O Lord

I said unto the Lord, thou art my God,.... He said this to the Lord himself; claimed his covenant interest in him, and expressed it in the strength of faith: and this he did when in the midst of trouble and distress; in danger of falling into the hands of evil and violent men; they imagined mischief against him; were bent on his ruin, and laid nets, snares, gins, and traps for him; when he applied to his God, who only could deliver him; and being his covenant God, he had reason to believe he would; see Psa 31:14;

hear the voice of my supplications, O Lord; the requests he put up in an humble manner for deliverance and salvation; and which he expressed vocally, and entreated they might be heard and answered; and nothing could tend more to strengthen his faith in this than that it was his own God and Father he prayed unto; see Psa 28:2; Thus Christ, in the days of his flesh, offered up prayers and supplications with strong crying; and in the midst of his troubles, and surrounded with enemies, declared his faith in God as his God, Heb 5:7.

Gill: Psa 140:7 - O God the Lord, the strength of my salvation // thou hast covered my head in the day of battle

O God the Lord, the strength of my salvation,.... Temporal and spiritual, which he was able to effect; the mighty God and mighty Saviour: and this encouraged David to believe he should have deliverance; and this secured, confirmed, and established it to him; and to which he was the more induced by what experience he had had of the divine goodness to him, as follows:

thou hast covered my head in the day of battle; with the helmet of salvation, as Kimchi, Aben Ezra, and Arama observe; which, in a spiritual sense, is to a believer the hope of salvation, Eph 6:17, 1Th 5:8; a defensive weapon to him; and protects him while he is engaging with his spiritual enemies in this his state of warfare, sin, Satan, and the world. Perhaps David may have respect to the divine protection of him, when he fought with Goliath. Salvation was Christ's helmet, when he engaged with all his and our enemies; even with all the powers of darkness, and obtained deliverance for us, Isa 59:16.

Gill: Psa 140:8 - Grant not, O Lord, the desires of the wicked // further not his wicked device // lest they exalt themselves // Selah

Grant not, O Lord, the desires of the wicked,.... Of Doeg, as the Targum, and of other wicked men, who were desirous both of taking him, and of taking away his life: but the desires of such men are under the restraints of the Lord; nor can they fulfil them unless they have leave from him, which is here deprecated. The psalmist entreats he might not be delivered up to their will, or they have their will of him; see Psa 27:12. Jarchi interprets it of Esau, as in Psa 140:1; and it is applicable enough to antichrist and his wicked followers; who, could they have their desires, would root the Gospel, and the interest of Christ and his people, out of the world;

further not his wicked device: or, "let not his wicked device come forth" ^l, or proceed to execution, or be brought to perfection; let him be disappointed in it, that he may not be able to perform his enterprise, or execute his designs; which cannot be done without the divine permission. The Rabbins, as Jarchi and others, render it, "let not his bridle come out" ^m; the bridle out of his jaws, with which he was held by the Lord, and restrained from doing his will; let him not be left to his liberty, and freed from the restraints of divine Providence; see Isa 37:29;

lest they exalt themselves. Grow proud, haughty, and insolent to God and man; see Deu 32:27. Or, "let them not be exalted" ⁿ; upon the ruin of me and my friends.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 140:9 - As for the head of those that compass me about, let the // mischief of their own lips cover them.

As for the head of those that compass me about, let the,

mischief of their own lips cover them. Meaning either their natural head, put for their whole persons; and the sense is, let the mischief they have contrived for others fall upon themselves; see Eze 9:10, Psa 7:16; or some principal person, the head and leader of them, as the word is sometimes used, Isa 9:14; and designs either Saul, who at the head of three thousand men surrounded the hill where David and his men were; or Doeg the Edomite, who was over the servants of Saul, and accused David to him; so Kimchi: or Ahithophel, who was at the head of the conspirators against him; so the Targum paraphrases it,

"Ahithophel, the head of the sanhedrim of the disciples of wickedness.''

If we understand this clause of Christ, the antitype of David, it may design Judas; who was the guide to them that sought Jesus, and, at the head of a band of men, enclosed and took him: or if of the church and people of God, the man of sin may be intended, the pope of Rome; the head over many countries, the antichristian nations, Psa 110:6. The word is used of the gall and poison of asps, Job 20:14; and if so taken here, as Arama interprets it, it will make the sense agree with Psa 140:3; and may be read in connection with the following clause, thus: "let the poison of those that compass me about, even the mischief of their lips, cover them" ^o; or the labour of them ^p: let the lies and calumnies they have so industriously spread, and took so much pains to propagate to the hurt of others, like deadly poison, cover them with shame and confusion; and the mischief they have boasted of, and gave out that they would do, let it come upon them on all sides, and utterly ruin and destroy them.

Gill: Psa 140:10 - Let burning coals fall upon them // let them be cast into the fire // into deep pits, that they rise not up again

Let burning coals fall upon them,.... From heaven, as the Targum, Aben Ezra, and Kimchi, by way of explanation; alluding to the burning of Sodom and Gomorrah with fire from thence: and may design both the terrible judgments of God in this life, and everlasting burnings in hell; so Jarchi interprets it of the coals of hell; see Psa 11:6;

let them be cast into the fire; into the fire of divine wrath, and have severe punishment inflicted on them in this world; and into the fire of hell hereafter, as the Targum, which is unquenchable and everlasting; and into which all wicked men, carnal professors, the followers of antichrist, the devil and his angels, will be cast: of the phrase of casting into hell, see Mat 5:29;

into deep pits, that they rise not up again; meaning either the grave, the pit of corruption; from whence the wicked will not rise to eternal life, as the Targum adds, for though they will rise again, it will be to everlasting shame and damnation, Dan 12:2; or else the pit of hell, the bottomless pit, from whence there will be no deliverance; where they must lie till the uttermost farthing is paid, and that will be for ever. Arama refers this to Korah, who was burnt and swallowed up, and rose not again in Israel.

Gill: Psa 140:11 - Let not an evil speaker be established in the earth // evil shall hunt the violent man to overthrow him

Let not an evil speaker be established in the earth,.... One that sets his mouth against the heavens, and speaks evil of God; of his being, perfections, purposes, and providences: whose tongue walks through the earth, and speaks evil of all men, even of dignities; and especially of the saints of the most High, and of the Gospel and ways of Christ. Or, "a men of tongue" ^q; that uses his tongue in an ill way, in detractions and slanders ^r; in blaspheming God, his name and tabernacle, and those that dwell therein, as antichrist, Rev 13:5; a man that calumniates with a triple tongue, so the Targum; like a serpent, whose tongue seems to be so sometimes. Kimchi applies this to Doeg, and Jarchi to Esau. The request is, that such an one might not be established in the earth; in the land of the living, as the Targum; might not increase and flourish in worldly substance, or be continued in his posterity; but be rooted out of the earth, and he and his be no more; see Psa 3:4;

evil shall hunt the violent man to overthrow him; or "to impulsions" ^s: to drive him from evil to evil, as Kimchi. The sense is, that the evil of punishment shall hunt him, as a beast of prey is hunted; it shall closely pursue him and overtake him, and seize on him, and thrust him down to utter ruin and destruction. The Targum is,

"the injurious wicked man, let the angel of death hunt, and drive into hell.''

Of the violent man, see Psa 140:1; he who purposed to overthrow David, he was persuaded would be overthrown himself. This clause teaches us how to understand the rest; for though they are delivered out as wishes and imprecations, yet are prophetic, and are strongly expressive of the certainty of the things imprecated.

Gill: Psa 140:12 - I know // that the Lord will maintain the cause of the afflicted, and the right of the poor

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, Psa 9:4.

Gill: Psa 140:13 - Surely the righteous shall give thanks unto thy name // the upright shall dwell in thy presence

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 Rev 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, Heb 1:3; with whom they shall dwell for evermore.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 140:1

¹ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

² tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

³ tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

NET Notes: Psa 140:2

¹ tn Heb “they devise wicked [plans] in [their] mind.”

² tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.

NET Notes: Psa 140:3

¹ tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”

² tn The Hebrew term is used only here in the OT.

³ tn Heb “under.”

NET Notes: Psa 140:4

¹ tn Heb “hands.”

² tn Heb “to push down my steps.”

NET Notes: Psa 140:5

¹ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).

NET Notes: Psa 140:7

¹ tn Heb “the strength of my deliverance.”

² tn Heb “cover.”

NET Notes: Psa 140:8

¹ tn Heb “do not grant the desires of the wicked.”

² tn Heb “his.” The singular is used in a representative sense (see v. 1).

³ tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).

NET Notes: Psa 140:9

¹ tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.

NET Notes: Psa 140:10

¹ tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.

² tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.

NET Notes: Psa 140:11

¹ tn Heb “a man of a tongue.”

² tn Heb “be established in.”

³ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

NET Notes: Psa 140:12

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.

² tn Heb “and the just cause of the poor.”

Geneva Bible: Psa 140:1

"To the chief Musician, A Psalm of David." Deliver me, O LORD, from the evil man: preserve me from the ^{( a )} violent man;

^{( a )} Who persecutes me out of malice and without cause.

Geneva Bible: Psa 140:2

Which imagine mischiefs in [their] ^{( b )} heart; continually are they gathered together [for] war.

^{( b )} That is, by their false accusations and lies, they kindle the hatred of the wicked against me.

Geneva Bible: Psa 140:3

They have sharpened their tongues like a serpent; ^{( c )} adders' poison [is] under their lips. Selah.

^{( c )} He shows the weapons the wicked use, when power and force fail them.

Geneva Bible: Psa 140:4

Keep ^{( d )} me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.

^{( d )} He declares the remedy of the godly, when they are oppressed by the worldlings.

Geneva Bible: Psa 140:7

O GOD the Lord, the strength of my salvation, thou ^{( e )} hast covered my head in the day of battle.

^{( e )} He calls to God with lively faith, being assured of his mercies, because he had before time proved, that God helped him ever in his dangers.

Geneva Bible: Psa 140:8

Grant not, O LORD, the desires of the wicked: ^{( f )} further not his wicked device; [lest] they exalt themselves. Selah.

^{( f )} For it is in God's hand to overthrow the counsels and enterprises of the wicked.

Geneva Bible: Psa 140:9

[As for] ^{( g )} the head of those that compass me about, let the mischief of their own lips cover them.

^{( g )} It seems that he alludes to Saul.

Geneva Bible: Psa 140:10

Let burning coals fall upon them: ^{( h )} let them be cast into the fire; into deep pits, that they rise not up again.

^{( h )} That is by God, for David saw that they were reprobate and that there was no hope of repentance in them.

Geneva Bible: Psa 140:11

Let not an evil speaker be established in the earth: evil shall ^{( i )} hunt the violent man to overthrow [him].

^{( i )} God's plagues will light on him in such sort, that he will not escape.

Geneva Bible: Psa 140:13

Surely the righteous shall give thanks unto thy name: the upright shall ^{( k )} dwell in thy presence.

^{( k )} That is, will be descended and preserved by your fatherly providence and care.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Psa 140:1-7

The more danger appears, the more earnest we should be in prayer to God. All are safe whom the Lord protects. If he be for us, who can be against us? We should especially watch and pray, that the Lord would hold up our goings in his ways, that our footsteps slip not. God is as able to keep his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to depend upon him in other dangers.

MHCC: Psa 140:8-13

Believers may pray that God would not grant the desires of the wicked, nor further their evil devices. False accusers will bring mischief upon themselves, even the burning coals of Divine vengeance. And surely the righteous shall dwell in God's presence, and give him thanks for evermore. This is true thanksgiving, even thanks-living: this use we should make of all our deliverances, we should serve God the more closely and cheerfully. Those who, though evil spoken of and ill-used by men, are righteous in the sight of God, being justified by the righteousness of Christ, which is imputed to them, and received by faith, as the effect of which, they live soberly and righteously; these give thanks to the Lord, for the righteousness whereby they are made righteous, and for every blessing of grace, and mercy of life.

Matthew Henry: Psa 140:1-7

In this, as in other things, David was a type of Christ, that he suffered before he reigned, was humbled before he was exalted, and that as there were many who loved and valued him, and sought to do him honour, so there were many who hated and envied him, and sought to do him mischief, as appears by these verses, where,

I. He gives a character of his enemies, and paints them out in their own colours, as dangerous men, whom he had reason to be afraid of, but wicked men, whom he had no reason to think the righteous God would countenance. There was one that seems to have been the ring-leader of them, whom he calls the evil man and the man of violences (Psa 140:1, Psa 140:4), probably he means Saul. The Chaldee paraphrast (Psa 140:9) names both Doeg and Ahithophel; but between them there was a great distance of time. Violent men are evil men. But there were many besides this one who were confederate against David, who are here represented as the genuine offspring and seed of the serpent. For, 1. They are very subtle, crafty to do mischief; they have imagined it (Psa 140:2), have laid the scheme with all the art and cunning imaginable. They have purposed and plotted to overthrow the goings of a good man (Psa 140:4), to draw him into sin and trouble, to ruin him by blasting his reputation, crushing his interest, and taking away his life. For this purpose they have, like mighty hunters, hidden a snare, and spread a net, and set gins (Psa 140:5), that their designs against him, being kept undiscovered, might be the more likely to take effect, and he might fall into their hands ere he was aware. Great persecutors have often been great politicians, which has indeed made them the more formidable; but the Lord preserves the simple without all those arts. 2. They are very spiteful, as full of malice as Satan himself: They have sharpened their tongues like a serpent, that infuses his venom with his tongue; and there is so much malignity in all they say that one would think there was nothing under their lips but adders' poison, Psa 140:3. With their calumnies, and with their counsels, they aimed to destroy David, but secretly, as a man is stung with a serpent, or a snake in the grass. And they endeavoured likewise to infuse their malice into others, and to make them seven times more the children of hell than themselves. A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart. 3. They are confederate; they are many of them; but they are all gathered together against me for war, Psa 140:2. Those who can agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub. 4. They are proud (Psa 140:5), conceited of themselves and confident of their success; and herein also they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement, of the persecuted, for the more haughty they are the faster are they ripening for ruin. Pride goes before destruction.

II. He prays to God to keep him from them and from being swallowed up by them: "Lord, deliver me, preserve me, keep me (Psa 140:1, Psa 140:4); let them not prevail to take away my life, my reputation, my interest, my comfort, and to prevent my coming to the throne. Keep me from doing as they do, or as they would have me do, or as they promise themselves I shall do."Note, The more malice appears in our enemies against us the more earnest we should be in prayer to God to take us under his protection. In him believers may count upon a security, and may enjoy it and themselves with a holy serenity. Those are safe whom God preserves. If he be for us, who can be against us?

III. He triumphs in God, and thereby, in effect, he triumphs over his persecutors, Psa 140:6, Psa 140:7. When his enemies sharpened their tongues against him, did he sharpen his against them? No; adders' poison was under their lips, but grace was poured into his lips, witness what he here said unto the Lord, for to him he looked, to him he directed himself, when he saw himself in so much danger, through the malice of his enemies: and it is well for us that we have a God to go to. He comforted himself, 1. In his interest in God: " I said, Thou art my God; and, if my God, then my shield and mighty protector."In troublous dangerous times it is good to claim relation to God, and by faith to keep hold of him. 2. In his access to God. This comforted him, that he was not only taken into covenant with God, but into communion with him, that he had leave to speak to him, and might expect an answer of peace from him, and could say, with a humble confidence, Hear the voice of my supplications, O Lord! 3. In the assurance he had of help from God and happiness in him: " O God the Lord - Jehovah Adonai! as Jehovah thou art self-existent and self-sufficient, an infinitely perfect being; as Adonai thou art my stay and support, my ruler and governor, and therefore the strength of my salvation, my strong Saviour; nay, not only my Saviour, but my salvation itself, from whom, in whom, my salvation is; not only a strong Saviour, but the very strength of my salvation, on whom the stress of my hope is laid; all in all, to make me happy, and to preserve me to my happiness."4. In the experience he had had formerly of God's care of him: Thou hast covered my head in the day of battle. As he pleaded with Saul, that, for the service of his country, he many a time jeoparded his life in the high places of the field, so he pleads with God that, in those services, he had wonderfully protected him, and provided him a better helmet for the securing of his head than Goliath's was: "Lord, thou hast kept me in the day of battle with the Philistines, suffer me not to fall by the treacherous intrigues of false-hearted Israelites."God is as able to preserve his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to trust in him and depend upon him in dangers of another nature; for nothing can shorten the Lord's right hand.

Matthew Henry: Psa 140:8-13

Here is the believing foresight David had,

I. Of the shame and confusion of persecutors.

1. Their disappointment. This he prays for (Psa 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 (Psa 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,"Psa 7:15, Psa 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, Isa 30:33.

(2.) Of all others that are like them, Psa 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, Psa 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, Psa 140:12, Psa 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.

Keil-Delitzsch: Psa 140:1-3

The assimilation of the Nun of the verb נצר is given up, as in Psa 61:8; Psa 78:7, and frequently, in order to make the form more full-toned. The relative clause shows that אישׁ חמסים is not intended to be understood exclusively of one person. בּלב strengthens the notion of that which is deeply concealed and premeditated. It is doubtful whether יגוּרוּ signifies to form into troops or to stir up. But from the fact that גּוּר in Psa 56:7; Psa 59:4, Isa 54:15, signifies not congregare but se congregare , it is to be inferred that גּוּר in the passage before us, like גּרה (or התגּרה in Deu 2:9, Deu 2:24), in Syriac and Targumic גּרג , signifies concitare , to excite (cf. שׂוּר together with שׂרה , Hos 12:4.). In Psa 140:4 the Psalm coincides with Psa 64:4; Psa 58:5. They sharpen their tongue, so that it inflicts a fatal sting like the tongue of a serpent, and under their lips, shooting out from thence, is the poison of the adder (cf. Son 4:11). עכשׁוּב is a ἅπαξ λεγομ . not from כּשׁב ( Jesurun , p. 207), but from עכשׁ , Arab. ‛ks and ‛kš , root ‛k (vid., Fleischer on Isa 59:5, עכּבישׁ ), both of which have the significations of bending, turning, and coiling after the manner of a serpent; the Beth is an organic addition modifying the meaning of the root.

(Note: According to the original Lexicons Arab. ‛ks signifies to bend one's self, to wriggle, to creep sideways like the roots of the vine, in the V form to move one's self like an adder (according to the Ḳamûs ) and to walk like a drunken man (according to Neshwân ); but Arab. ‛kš signifies to be intertwined, knit or closely united together, said of hairs and of the branches of trees, in the V form to fight hand to hand and to get in among the crowd. The root is apparently expanded into עכשׁוב by an added Beth which serves as a notional speciality, as in Arab. ‛rqûb the convex bend of the steep side of a rock, or in the case of the knee of the hind-legs of animals, and in Arab. charnûb (in the dialect of the country along the coast of Palestine, where the tree is plentiful, in Neshwân churnûb ), the horn-like curved pod of the carob-tree ( Ceratonia Siliqua ), syncopated Arab. charrûb , charrûb (not charûb ), from Arab. charn , cogn. qarn , a horn, cf. Arab. chrnâyt , the beak of a bird of prey, Arab. chrnûq , the stork [ vid . on Psa 104:17], Arab. chrnı̂n , the rhinoceros [ vid . on Psa 29:6], Arab. chrnuı̂t , the unicorn [ vid. ibid. ] . - Wetzstein.)

Keil-Delitzsch: Psa 140:4-5

The course of this second strophe is exactly parallel with the first. The perfects describe their conduct hitherto, as a comparison of Psa 140:3 with Psa 140:3 shows. פּעמים is poetically equivalent to רגלים , and signifies both the foot that steps (Psa 57:5; Psa 58:11) and the step that is made by the foot (Ps 85:14; Psa 119:133), and here the two senses are undistinguishable. They are called גּאים on account of the inordinate ambition that infatuates them. The metaphors taken from the life of the hunter (Psa 141:9; Psa 142:4) are here brought together as it were into a body of synonyms. The meaning of ליד־מעגּל becomes explicable from Psa 142:4; ליד , at hand, is equivalent to "immediately beside"(1Ch 18:17; Neh 11:24). Close by the path along which he has to pass, lie gins ready to spring together and ensnare him when he appears.

Keil-Delitzsch: Psa 140:6-8

Such is the conduct of his enemies; he, however, prays to his God and gets his weapons from beside Him. The day of equipment is the day of the crisis when the battle is fought in full array. The perfect סכּותה states what will then take place on the part of God: He protects the head of His anointed against the deadly blow. Both Psa 140:8 and Psa 140:8 point to the helmet as being מעוז ראשׁ , Psa 60:9; cf. the expression "the helmet of salvation"in Isa 59:17. Beside מאויּי , from the ἅπ. λεγ . מאוה , there is also the reading מאויי , which Abulwalîd found in his Jerusalem codex (in Saragossa). The regular form would be מאוי , and the boldly irregular ma'awajjê follows the example of מחשׁכּי , מחמדּי , and the like, in a manner that is without example elsewhere. זממז for מזמּתו is also a hapaxlegomenon; according to Gesenius the principal form is זמם , but surely ore correctly זמם (like קרב ), which in Aramaic signifies a bridle, and here a plan, device. The Hiph . חפיק (root פק , whence נפק , Arab. nfq ) signifies educere in the sense of reportare , Pro 3:13; Pro 8:35; Pro 12:2; Pro 18:22, and of porrigere , Psa 144:13, Isa 58:10. A reaching forth of the plan is equivalent to the reaching forth of that which is projected. The choice of the words used in this Psalm coincides here, as already in מעגּל , with Proverbs and Isaiah. The future ירוּמוּ expresses the consequence (cf. Psa 61:8) against which the poet wishes to guard.

Keil-Delitzsch: Psa 140:9-11

The strophic symmetry is now at an end. The longer the poet lingers over the contemplation of the rebels the more lofty and dignified does his language become, the more particular the choice of the expressions, and the more difficult and unmanageable the construction. The Hiph . הסב signifies, causatively, to cause to go round about (Exo 13:18), and to raise round about (2Ch 14:6); here, after Jos 6:11, where with an accusative following it signifies to go round about: to make the circuit of anything, as enemies who surround a city on all sides and seek the most favourable point for assault; מסבּי from the participle מסב . Even when derived from the substantive מסב (Hupfeld), "my surroundings"is equivalent to איבי סביבותי in Psa 27:6. Hitzig, on the other hand, renders it: the head of my slanderers, from סבב , to go round about, Arabic to tell tales of any one, defame; but the Arabic sbb , fut. u , to abuse, the IV form ( Hiphil ) of which moreover is not used either in the ancient or in the modern language, has nothing to do with the Hebrew סבב , but signifies originally to cut off round about, then to clip (injure) any one's honour and good name.

(Note: The lexicographer Neshwân says, i. 279 b : Arab. 'l -sbb 'l - šatm w-qı̂l an aṣl 'l -sbb 'l - qaṭ‛ ṯm ṣâr 'l - štm , " sebb is to abuse; still, the more original signification of cutting off is said to lie at the foundation of this signification."That Arab. qṭ‛ is synonymous with it, e.g., Arab. lı̂štqt‛fı̂nâ , why dost thou cut into us? i.e., why dost thou insult our honour? - Wetzstein.)

The fact that the enemies who surround the psalmist on every side are just such calumniators, is intimated here in the word שׂפתימו . He wishes that the trouble which the enemies' slanderous lips occasion him may fall back upon their own head. ראשׁ is head in the first and literal sense according to Psa 7:17; and יכסּימו (with the Jod of the groundform kcy, as in Deu 32:26; 1Ki 20:35; Chethîb יכסּוּמו ,

(Note: Which is favoured by Exo 15:5, jechasjûmû with mû instead of mô , which is otherwise without example.)

after the attractional schema, 2Sa 2:4; Isa 2:11, and frequently; cf. on the masculine form, Pro 5:2; Pro 10:21) refers back to ראשׁ , which is meant of the heads of all persons individually. In Psa 140:11 ימיטוּ (with an indefinite subject of the higher punitive powers, Ges. §137, note), in the signification to cause to descend, has a support in Psa 55:4, whereas the Niph . נמוט , fut . ימּט , which is preferred by the Kerî , in the signification to be made to descend, is contrary to the usage of the language. The ἅπ. λεγ . מהמרות has been combined by Parchon and others with the Arabic hmr , which, together with other significations (to strike, stamp, cast down, and the like), also has the signification to flow (whence e.g., in the Koran, mâ' munhamir , flowing water). "Fire"and "water"are emblems of perils that cannot be escaped, Psa 66:12, and the mention of fire is therefore appropriately succeeded by places of flowing water, pits of water. The signification "pits"is attested by the Targum, Symmachus, Jerome, and the quotation in Kimchi: "first of all they buried them in מהמורות ; when the flesh was consumed they collected the bones and buried them in coffins."On בּל־יקוּמוּ cf. Isa 26:14. Like Psa 140:10-11, Psa 140:12 is also not to be taken as a general maxim, but as expressing a wish in accordance with the excited tone of this strophe. אישׁ לשׁון is not a great talker, i.e., boaster, but an idle talker, i.e., slanderer (lxx ἀνὴρ γλωσσώδὴ‚ , cf. Sir. 8:4). According to the accents, אישׁ חמס רע is the parallel; but what would be the object of this designation of violence as worse or more malignant? With Sommer, Olshausen, and others, we take רע as the subject to יצוּדנּוּ : let evil, i.e., the punishment which arises out of evil, hunt him; cf. Pro 13:21, חטּאים תּרדּף רעה , and the opposite in Psa 23:6. It would have to be accented, according to this our construction of the words, אישׁ חמס רע יצודני למדחפת . The ἅπ. λεγ . למדחפת we do not render, with Hengstenberg, Olshausen, and others: push upon push, with repeated pushes, which, to say nothing more, is not suited to the figure of hunting, but, since דּחף always has the signification of precipitate hastening: by hastenings, that is to say, forced marches.

Keil-Delitzsch: Psa 140:12-13

With Psa 140:13 the mood and language now again become cheerful, the rage has spent itself; therefore the style and tone are now changed, and the Psalm trips along merrily as it were to the close. With reference to ידעת for ידעתי (as in Job 42:2), vid., Psa 16:2. That which David in Psa 9:5 confidently expects on his own behalf is here generalized into the certain prospect of the triumph of the good cause in the person of all its representatives at that time oppressed. אך , like ידעתּי , is an expression of certainty. After seeming abandonment God again makes Himself known to His own, and those whom they wanted to sweep away out of the land of the living have an ever sure dwelling-place with His joyful countenance (Psa 16:11).

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 140:1-13

Psalm 140

David prayed for God to frustrate his enemies' attempts to trip him up with confidence that God would defend him.

Constable: Psa 140:1-7

1. Prayer for deliverance 140:1-8

140:1-5 Verses 1 and 2 are an introductory cry for help. David's enemies were evil violent men who were stirring up trouble for him and his kingdom. In verses 3-5 the psalmist lamented his condition. The words of his enemies were as a serpent's venom in their destructive power. David's adversaries had tried to trap him as a hunter snares an animal. Evidently David felt they were trying to kill him.

140:6-8 David repeated his call for God's help (cf. v. 1). He pictured God's protection of him in military terms (v. 7). Then he asked God not to permit his enemies' evil intentions.

Constable: Psa 140:8-10

2. Imprecation on enemies 140:9-11

David's request in verse 9 contrasts with his testimony in verse 7. Likewise his petition in verse 10 recalls his description of his enemies' treatment of him in verse 5 (cf. Gen. 19:24). Verse 11 calls on God to deal with their words to which David had referred in verse 3.

Constable: Psa 140:11-12

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.

Tafsiran/Catatan -- Lainnya

Evidence: Psa 140:2-3

" The heart is like a viper, hissing and spitting poison at God." Jonathan Edwards

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 140 (Pendahuluan Pasal)

Overview

Psa 140:1, David prays to be delivered from Saul and Doeg; Psa 140:8, He prays against them; Psa 140:12, He comforts himself by confidence in God.

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 140 (Pendahuluan Pasal)

THE ARGUMENT

This Psalm was composed by David upon occasion of those slanderous and reproachful speeches and treacherous dealings which David had from his enemies in Saul’ s tithe, of which we have an account in the history.

The psalmist prayeth for deliverance and safety from wicked men, Psa 140:1-7 , for judgment upon them, Psa 140:8-11 , and comforteth himself with an assurance of God’ s righteousness, Psa 140:12,13 .

Either Saul or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse, where he speaks of this man in the plural number.

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 140 (Pendahuluan Pasal)

(Psa 140:1-7) David encourages himself in God.

(Psa 140:8-13) He prays for, and prophesies the destruction of, his persecutors.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 140 (Pendahuluan Pasal)

This and the four following psalms are much of a piece, and the scope of them the same with many that we met with in the beginning and middle of the book of Psalms, though with but few of late. They were penned by David (as it should seem) when he was persecuted by Saul; one of them is said to be his " prayer when he was in the cave," and it is probable that all the rest were penned about the same time. In this psalm, I. David complains of the malice of his enemies, and prays to God to preserve him from them (Psa 140:1-5). II. He encourages himself in God as his God (Psa 140:6, Psa 140:7). III. He prays for, and prophesies, the destruction of his persecutors (Psa 140:8-11). IV. He assures all God's afflicted people that their troubles would in due time end well (Psa 140:12, Psa 140:13), with which assurance we must comfort ourselves, and one another, in singing this psalm.

To the chief musician. A psalm of David.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 140 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 140

To the chief Musician, A Psalm of David. This psalm, A ben Ezra says, was composed by David before he was king; and Kimchi says, it is concerning Doeg and the Ziphites, who calumniated him to Saul; and, according to our English contents, it is a prayer of David to be delivered from Saul and Doeg. The Syriac inscription is,

"said by David, when Saul threw a javelin at him to kill him, but it struck the wall; but, spiritually, the words of him that cleaves to God, and contends with his enemies.''

R. Obadiah says, it was made at the persecution of David by Saul, which was before the kingdom of David; as the persecution (of Gog) is before the coming of the Messiah. It is indeed before his spiritual coming, but not before his coming in the flesh; and David may be very well considered in the psalm as a type of Christ, for he was particularly so in his sufferings, as well as in other things.