| Barnes' Notes on the Bible Deliver me, O Lord, from the evil man - That is, evidently from some particular man who was endeavoring to injure him; some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended. Preserve me from the violent man - Margin, as in Hebrew, "man of violences." That is, one who has committed violence so often, who has so frequently done wrong, that this may be considered a characteristic of the man. This would apply well to the repeated acts of Saul in persecuting David, and endeavoring to do him injury.
Clarke's Commentary on the BibleFrom 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.
Gill's Exposition of the Entire BibleDeliver 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 2 Thessalonians 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, Psalm 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. (h) "a viro violentiarum", Piscator, Gejerus, Michaelis.
The Treasury of David1 Deliver me, O Lord, from the evil man; preserve me from the violent man; 2 Which imagine mischiefs in their heart; continually are they gathered together for war. 3 They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah. Psalm 140:1 "Deliver me, O Lord, from the evil man." It reads like a clause of the Lord's prayer, "Deliver us from evil." David does not so much plead against an individual as against the species represented by him, namely, the being whose best description is - "the evil man." There are many such abroad; indeed we shall not find an unregenerate man who is not in some sense an evil man, and yet all are not alike evil. It is well for us that our enemies are evil, it would be a horrible thing to have the good against us. When "the evil man" bestirs himself against the godly he is as terrible a being as a wolf, or a serpent, or even a devil. Fierce, implacable, unpitying, unrelenting, unscrupulous, he cares for nothing but the indulgence of his malice. The persecuted man turns to God in prayer; he could not do a wiser thing. Who can meet the evil man and defeat him save Jehovah himself, whose infinite goodness is more than a match for all the evil in the universe? We cannot of ourselves baffle the craft of the enemy, but the Lord knoweth how to deliver his saints. He can keep us out of the enemy's reach, he can sustain us when under his power, he can rescue us when our doom seems fixed, he can give us the victory when defeat seems certain; and in any and every case, if he do not save us from the man he can keep us from the evil. Should we be at this moment oppressed in any measure by ungodly men, it will be better to leave our defence with God than to attempt it ourselves. "Preserve me from the violent man." Evil in the heart simmers in malice, and at last boils in passion. Evil is a raging thing when it getteth liberty to manifest itself; and so "the evil man" soon develops into "the violent man." What watchfulness, strength, or valour can preserve the child of God from deceit and violence? There is but one sure Preserver, and it is our wisdom to hide under the shadow of his wings. It is a common thing for good men to be assailed by enemies - David was attacked by Saul, Doeg, Ahithophel, Shimei, and others; even Mordecai sitting humbly in the gate had his Haman; and our Lord, the Perfect One, was surrounded by those who thirsted for his blood. We may not, therefore, hope to pass through the world without enemies, but we may hope to be delivered out of their hands, and preserved from their rage, so that no real harm shall come of their malignity. This blessing is to be sought by prayer, and expected by faith. Psalm 140:2 "Which imagine mischiefs in their heart." They cannot be happy unless they are plotting and planning, conspiring and contriving. They seem to have but one heart, for they are completely agreed in their malice; and with all their heart and soul they pursue their victim. One piece of mischief is not enough for them; they work in the plural, and prepare many arrows for their bow. What they cannot actually do they nevertheless like to think over, and to rehearse on the stage of their cruel fancy. It is an awful thing to have such a heart-disease as this. When the imagination gloats over doing harm to others, it is a sure sign that the entire nature is far gone in wickedness. "Continually are they gathered together for war." They are a committee of opposition in permanent session they never adjourn, but perpetually consider the all-absorbing question of how to do the most harm to the man of God. They are a standing army always ready for the fray-they not only go to the wars, but dwell in them. Though they are the worst of company, yet they put up with one another, and are continually in each other's society, confederate for fight. David's enemies were as violent as they were evil, as crafty as they were violent, and as persistent as they were crafty. It is hard dealing with persons who are only in their element when they are at daggers-drawn with you. Such a case calls for prayer, and prayer calls on God. Psalm 140:3 "They have sharpened their tongues like a serpent." The rapid motion of a viper's tongue gives you the idea of its sharpening it; even thus do the malicious move their tongues at such a rate that one might suppose them to be in the very act of wearing them to a point, or rubbing them to a keen edge. It was a common notion that serpents inserted their poison by their tongues, and the poets used the idea as a poetical expression, although it is certain that the serpent wounds by his fangs and not by his tongue. We are not to suppose that all authors who used such language were mistaken in their natural history any more than a writer can be charged with ignorance of astronomy because he speaks of the sun's travelling from east to west. How else can poets speak but according to the appearance of things to an imaginative eye. The world's great poet puts it in "King Lear". "She struck me with her tongue, Most serpent-like, upon the very heart." In the case of slanderers, they so literally sting with their tongues, which are so nimble in malice, and withal so piercing and cutting, that it is by no means unjust to speak of them as sharpened. "Adders' poison is under their lips." The deadliest of all venom is the slander of the unscrupulous. Some men care not what they say so long as they can vex and injure. Our text, however, must not be confined In its reference to some few individuals, for in the inspired epistle to the Romans it is quoted by the apostle as being true of us all. So depraved are we by nature that the most venomous creatures are our fit types. The old serpent has not only Inoculated us with his venom, but he has caused us to be ourselves producers of the like poison, it lies under our lips, ready for use, and, alas, it is all too freely used when we grow angry, and desire to take vengeance upon any who have caused us vexation. It is sadly wonderful what hard things even good men will say when provoked; yea, even such as call themselves "perfect" in cool blood are not quite as gentle as doves when their claims to sinlessness are bluntly questioned. This poison of evil-speaking would never fall from our lips, however much we might be provoked, if it were not there at other times; but by nature we have as great a store of venomous words as a cobra has of poison. O Lord, take the poison-bags away, and cause our lips to drop nothing but honey. "Selah." This is heavy work. Go up, go up, my heart! Sink not too low. Fall not into the lowest key. Lift up thyself to God. Psalm 140:4-5 continued...
Keil and Delitzsch Biblical Commentary on the Old TestamentThe assimilation of the Nun of the verb נצר is given up, as in Psalm 61:8; Psalm 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 Psalm 56:7; Psalm 59:4, Isaiah 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 Deuteronomy 2:9, Deuteronomy 2:24), in Syriac and Targumic גּרג, signifies concitare, to excite (cf. שׂוּר together with שׂרה, Hosea 12:4.). In Psalm 140:4 the Psalm coincides with Psalm 64:4; Psalm 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. Sol 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 Isaiah 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 Neshwn); 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 Neshwn 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 Psalm 104:17], Arab. chrnı̂n, the rhinoceros [vid. on Psalm 29:6], Arab. chrnuı̂t, the unicorn [vid. ibid.]. - Wetzstein.)
Geneva Study Bible<> 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.
King James Translators' Notesviolent...: Heb. man of violences
Jamieson-Fausset-Brown Bible CommentaryPSALM 140 Ps 140:1-13. 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. 1. evil man-Which of David's enemies is meant is not important.
Matthew Henry's Concise Commentary140:1-7 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.
Matthew Henry's Whole Bible CommentaryPSALM 140 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 (v. 1-5). II. He encourages himself in God as his God (v. 6, 7). III. He prays for, and prophesies, the destruction of his persecutors (v. 8-11). IV. He assures all God's afflicted people that their troubles would in due time end well (v. 12, 13), with which assurance we must comfort ourselves, and one another, in singing this psalm. To the chief musician. A psalm of David. Verses 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 (v. 1, 4), probably he means Saul. The Chaldee paraphrast (v. 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 (v. 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 (v. 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 (v. 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, v. 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, v. 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 (v. 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 (v. 1, 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, v. 6, 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. |
