Psalms 140

This psalm is a prayer for deliverance from evil. Prophetically, we see here Israel, the twelve tribes, connected to the LORD, but surrounded by evil men and violent men (verse 1).

The psalm teaches us, who live in the midst of ruthless and cunning wicked people, to surrender ourselves completely to the Lord. The believer cannot stand against the world with its cunning and conspiracy. But there is One Who knows the end from the beginning; to Him we must look. We can count on the help of the Lord Jesus against evil and violent people.

For “for the choir director” (verse 1a) see at Psalm 4:1.

For “a Psalm of David” see at Psalm 3:1.

The occasion of the psalm is clear from these verses. David, or the faithful remnant in the end time, is surrounded and treated with hostility by “evil men” (verse 1b). David asks the LORD to rescue him from them. He also asks the LORD for His preservation “from violent men.” “Evil men” indicates what man is, namely, thoroughly evil. “Violent men” – Hebrew hamas, meaning violence, here in the plural, aggression – indicates that what man does is nothing but to cause misery, both by his words and by his actions.

David knows the devises in the hearts of these people, that in them they “devise evil things” (verse 2). It is not just one evil thought, but it is about “evil things”, indicating that they intend to harm him in many ways. They are not spontaneous actions, but premeditated, conscious, willful actions. Nor are they engaged in it occasionally, it is not a momentary thing, but “they continually stir up wars”. They are constantly plotting plans to harm him and get him out of the way. This is not a plot, but a war (cf. verse 7).

There have been repeated gatherings of kings and their counselors coming together to make war against the Lord’s ambassadors. Thus, in the last days, the beast and the false prophet and their followers will come together against the faithful remnant and go to war against them. But God will prove that He is above all nations. He will reign as King forever.

Before conspirators attack David with their sword, they attack him with their tongue. The language they use in formulating their battle plans against him is quite something (verse 3). They wage a campaign of hatred and slander against him. By speaking of “sharpen their tongues as a serpent” (cf. Psa 64:3-4) and that there is “poison of a viper under their lips” David says of them that they are a mouthpiece of the devil, the old serpent. Their tongues as a serpent means a split tongue full of lies and slander, sharpened like a sword to be able to cause even more damage. Poison of a viper is a silent acting poison that results in death in a short time.

The latter is cited by Paul as evidence of man’s utter depravity (Rom 3:13). Those who are characterized by it are children of the devil; they have his nature (Jn 8:44). They spread the meanest rumors about him and thereby commit what is known as ‘character assassination’. The word selah at the end of verse 3 indicates a pause to consider the seriousness of the matter before God, to cry out again to the LORD about his distress in the next verse.

David does not defend himself against their false accusations, but takes refuge in the LORD (verse 4). He asks the LORD to keep him “from the hands of the wicked”, in whom we recognize Saul. He also asks the LORD to preserve him “from violent men” in whom we recognize Saul’s followers. They represent the enemies of the remnant in the end time. They “purposed” to “trip up” his feet, so that he falls and becomes powerless and unable to defend himself and they can trample him.

The next character trait of the enemies is their pride, their haughtiness (verse 5). They are targeting those who go their way in faithfulness to the LORD. They want to get rid of them, because they do not want to be reminded of God and His will. They have an arsenal of evil means at their disposal to catch the righteous.

Their choice is made. They want to leave nothing to chance and deploy the most cunning, vile means: a hidden trap and cords, a net by the wayside and snares. They leave no stone unturned in their battle against the LORD and His people. They lurk on the righteous as if they were trying to catch a dangerous wild animal. Surely one of their applied means will have the desired effect, they believe.

In contrast to the lying language that evil, violent, proud people speak about the LORD, the psalmist utters the testimony to the LORD: “You are my God” (verse 6). To Him he takes refuge. We see an example of this in Hezekiah’s response to Rabshakeh’s lying language and Sennacherib’s letter, in which they portray the LORD as an idol (Isa 36:7,18-20; 37:10-13). They totally distort the Person and works of the LORD.

Hezekiah orders the people not to answer these slanders and distortions and spreads Sennacherib’s letter before the LORD (Isa 36:21; 37:14). This is what the psalmist also does: instead of answering the lies of the enemy, he goes to the LORD in prayer and declares that God is his God and Protector.

David calls God “GOD the Lord”, Yahweh Adonai (verse 7). As “GOD” or “LORD” He is the God of covenant with His people and as “Lord” He is the sovereign Ruler of the universe to Whom all is subject and Who governs all. That God is “the strength of my salvation”. God’s strength was demonstrated in covering his head “in the day of battle” (cf. Eph 6:16).

In the assurance of the shelter of God, the God-fearing asks God that He does “not grant … the desires of the wicked” and “not promote his [evil] device” (verse 8). If God does not intervene and let the wicked one have his way, “they”, that is, the enemies of the remnant in the end time, would “be exalted”. It is impossible that God would allow this to happen.

The demand that the evil from the lips of the head of the enemies who surround him shall cover him himself is not a personal cry for vengeance (verse 9). It is asking God to punish injustice, threats, and slander according to the rule of retribution that the evil which a person does or wishes to do to another will affect himself (Exo 21:24; cf. Est 5:14; 9:25; Psa 7:15-16; Pro 26:27; Dan 6:25).

The God-fearing also indicates what is an appropriate judgment for his enemies (verse 10). He speaks of “burning coals”, “the fire”, and “deep pits”. Burning coals must poured out on them from heaven (Psa 11:6); into the fire and deep pits they must fall. It marks their final judgment, for this judgment must result in “from which they cannot rise”. This judgment will affect all the enemies of the believing remnant.

It is clear in the light of God’s final judgment that “a slanderer” will “not be established in the earth” (verse 11). That person is characterized not only by lying words, but also by violence, a man whose deeds cause death and destruction. This man of violence will be speedily hunted by “evil” until he is utterly driven out.

For evil speakers and evildoers there is no future in the earth and in the promised land – the word for “earth” may also be translated “land”. They will not share in the rest of the realm of peace. Their portion is hell. In it they will be thrown in accordance with their words and deeds and in it they will gnaw their tongues because of pain for all eternity.

After convincing himself that God has the last word and will bring judgment on all the wicked, the psalmist speaks with certainty: “I know that the LORD will maintain the cause of the afflicted and justice for the poor” (verse 12). Judgment is not God’s last word. It is for the unrepentant wicked, but not for the afflicted and the poor.

“The afflicted” and “the poor” – expressions that describe the believing remnant – have suffered greatly from all the injustice and enmity done to them by the wicked. This God has made right through His judgment. There is no longer any doubt as to their right. The afflicted is the individual believer. Above all, it is the Lord Jesus. He has been subjected to the greatest injustice, He has been hated and blasphemed more than anyone else. He has surrendered everything to God Who judges righteously (1Pet 2:23) in the certainty that He will take care of His trial. The poor are “the poor in spirit” (Mt 5:3). They constitute the believing remnant.

The afflicted and the poor of verse 12 are “the righteous” and “the upright” of verse 13. They are called “the righteous” because in all uprightness they have put their trust in the LORD on the basis of the covenant ratified by the blood of Christ.

Just as the God-fearing one says with certainty “I know” in verse 12, so in verse 13 he says “surely”. There is no doubt for faith that the righteous will give thanks to the Name of the LORD. Their prayers are turned into songs of thanksgiving.

Neither is there doubt that the upright will dwell in the presence of God. They will no longer be hunted by enemies who were constantly targeting their lives. They now dwell in the millennial sabbath rest in the presence of God (Heb 4:9). How blessed are the people who have the LORD as their God!