Worthy.Bible » STRONG » Psalms » Chapter 140 » Verse 5

Psalms 140:5 King James Version with Strong's Concordance (STRONG)

5 The proud H1343 have hid H2934 a snare H6341 for me, and cords; H2256 they have spread H6566 a net H7568 by the wayside; H3027 H4570 they have set H7896 gins H4170 for me. Selah. H5542

Cross Reference

Psalms 35:7 STRONG

For without cause H2600 have they hid H2934 for me their net H7568 in a pit, H7845 which without cause H2600 they have digged H2658 for my soul. H5315

Psalms 142:3 STRONG

When my spirit H7307 was overwhelmed H5848 within me, then thou knewest H3045 my path. H5410 In the way H734 wherein H2098 I walked H1980 have they privily laid H2934 a snare H6341 for me.

Jeremiah 18:22 STRONG

Let a cry H2201 be heard H8085 from their houses, H1004 when thou shalt bring H935 a troop H1416 suddenly H6597 upon them: for they have digged H3738 a pit H7745 H7882 to take H3920 me, and hid H2934 snares H6341 for my feet. H7272

Psalms 57:6 STRONG

They have prepared H3559 a net H7568 for my steps; H6471 my soul H5315 is bowed down: H3721 they have digged H3738 a pit H7882 before H6440 me, into the midst H8432 whereof they are fallen H5307 themselves. Selah. H5542

Psalms 141:9-10 STRONG

Keep H8104 me from the snares H3027 H6341 which they have laid H3369 for me, and the gins H4170 of the workers H6466 of iniquity. H205 Let the wicked H7563 fall H5307 into their own nets, H4364 whilst that I withal H3162 escape. H5674

Luke 20:20-23 STRONG

And G2532 they watched G3906 him, and sent forth G649 spies, G1455 which should feign G5271 G1511 themselves G1438 just men, G1342 that G2443 they might take hold G1949 of his G846 words, G3056 that so G1519 they might deliver G3860 him G846 unto the power G746 and G2532 authority G1849 of the governor. G2232 And G2532 they asked G1905 him, G846 saying, G3004 Master, G1320 we know G1492 that G3754 thou sayest G3004 and G2532 teachest G1321 rightly, G3723 G2532 neither G3756 acceptest thou G2983 the person G4383 of any, but G235 teachest G1321 the way G3598 of God G2316 truly: G225 G1909 Is it lawful G1832 for us G2254 to give G1325 tribute G5411 unto Caesar, G2541 or G2228 no? G3756 But G1161 he perceived G2657 their G846 craftiness, G3834 and said G2036 unto G4314 them, G846 Why G5101 tempt ye G3985 me? G3165

Luke 11:53-54 STRONG

And G1161 as he G846 said G3004 these things G5023 unto G4314 them, G846 the scribes G1122 and G2532 the Pharisees G5330 began G756 to urge G1758 him vehemently, G1171 and G2532 to provoke G653 him G846 to speak G653 of G4012 many things: G4119 Laying wait for G1748 him, G846 and G2532 seeking G2212 to catch G2340 something G5100 out of G1537 his G846 mouth, G4750 that G2443 they might accuse G2723 him. G846

Jeremiah 18:20 STRONG

Shall evil H7451 be recompensed H7999 for good? H2896 for they have digged H3738 a pit H7745 for my soul. H5315 Remember H2142 that I stood H5975 before H6440 thee to speak H1696 good H2896 for them, and to turn away H7725 thy wrath H2534 from them.

Jeremiah 18:18 STRONG

Then said H559 they, Come, H3212 and let us devise H2803 devices H4284 against Jeremiah; H3414 for the law H8451 shall not perish H6 from the priest, H3548 nor counsel H6098 from the wise, H2450 nor the word H1697 from the prophet. H5030 Come, H3212 and let us smite H5221 him with the tongue, H3956 and let us not give heed H7181 to any of his words. H1697

Proverbs 29:5 STRONG

A man H1397 that flattereth H2505 his neighbour H7453 spreadeth H6566 a net H7568 for his feet. H6471

Job 18:9 STRONG

The gin H6341 shall take H270 him by the heel, H6119 and the robber H6782 shall prevail H2388 against him.

Psalms 123:3-4 STRONG

Have mercy H2603 upon us, O LORD, H3068 have mercy H2603 upon us: for we are exceedingly H7227 filled H7646 with contempt. H937 Our soul H5315 is exceedingly H7227 filled H7646 with the scorning H3933 of those that are at ease, H7600 and with the contempt H937 of the proud. H3238 H1343 H1349

Psalms 119:110 STRONG

The wicked H7563 have laid H5414 a snare H6341 for me: yet I erred H8582 not from thy precepts. H6490

Psalms 119:85 STRONG

The proud H2086 have digged H3738 pits H7882 for me, which are not after thy law. H8451

Psalms 119:69 STRONG

The proud H2086 have forged H2950 a lie H8267 against me: but I will keep H5341 thy precepts H6490 with my whole heart. H3820

Psalms 36:11 STRONG

Let not the foot H7272 of pride H1346 come H935 against me, and let not the hand H3027 of the wicked H7563 remove H5110 me.

Psalms 31:4 STRONG

Pull me out H3318 of the net H7568 that H2098 they have laid privily H2934 for me: for thou art my strength. H4581

Psalms 17:8-13 STRONG

Keep H8104 me as the apple H380 of the eye, H1323 H5869 hide H5641 me under the shadow H6738 of thy wings, H3671 From H6440 the wicked H7563 that H2098 oppress H7703 me, from my deadly H5315 enemies, H341 who compass me about. H5362 They are inclosed H5462 in their own fat: H2459 with their mouth H6310 they speak H1696 proudly. H1348 They have now compassed H5437 us in our steps: H838 they have set H7896 their eyes H5869 bowing down H5186 to the earth; H776 Like H1825 as a lion H738 that is greedy H3700 of his prey, H2963 and as it were a young lion H3715 lurking H3427 in secret places. H4565 Arise, H6965 O LORD, H3068 disappoint H6923 him, H6440 cast him down: H3766 deliver H6403 my soul H5315 from the wicked, H7563 which is thy sword: H2719

Psalms 10:4-12 STRONG

The wicked, H7563 through the pride H1363 of his countenance, H639 will not seek H1875 after God: God H430 is not in all his thoughts. H4209 His ways H1870 are always H6256 grievous; H2342 thy judgments H4941 are far above H4791 out of his sight: as for all his enemies, H6887 he puffeth H6315 at them. He hath said H559 in his heart, H3820 I shall not be moved: H4131 for I shall never H1755 H1755 be in adversity. H7451 His mouth H6310 is full H4390 of cursing H423 and deceit H4820 and fraud: H8496 under his tongue H3956 is mischief H5999 and vanity. H205 He sitteth H3427 in the lurking places H3993 of the villages: H2691 in the secret places H4565 doth he murder H2026 the innocent: H5355 his eyes H5869 are privily set H6845 against the poor. H2489 He lieth in wait H693 secretly H4565 as a lion H738 in his den: H5520 he lieth in wait H693 to catch H2414 the poor: H6041 he doth catch H2414 the poor, H6041 when he draweth H4900 him into his net. H7568 He croucheth, H1794 and humbleth H7817 himself, that the poor H2426 H2489 may fall H5307 by his strong ones. H6099 He hath said H559 in his heart, H3820 God H410 hath forgotten: H7911 he hideth H5641 his face; H6440 he will never H5331 see H7200 it. Arise, H6965 O LORD; H3068 O God, H410 lift up H5375 thine hand: H3027 forget H7911 not the humble. H6035 H6041

Commentary on Psalms 140 John Gill's Exposition of the Bible


Introduction

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.


Verse 1

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 2 Thessalonians 3:2;

preserve me from the violent man: or, "the man of violences"F8מאיש חמסים "a viro violentiarum", Piscator, Gejerus, Michaelis. ; 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.


Verse 2

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, Psalm 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 Psalm 120:7.


Verse 3

They have sharpened their tongues like a serpent,.... Which Kimchi says it does before it bites. AristotleF9Hist. Animal. l. 2. c. 17. 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, Psalm 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, Judges 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 Romans 3:13. The Targum is,

"the poison of the spider;'

though it is saidF11Philosoph. Transact. abridged, vol. 2. p. 800. & vol. 5. par. 1. p. 24. the spider is not venomous.

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


Verse 4

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 Psalm 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 1 Samuel 26:1. So Christ's enemies thought to have supplanted him, and have found something against him, to accuse him of to Caesar, Matthew 22:15.


Verse 5

The proud have hid a snare for me, and cords,.... These were the Ziphites, according to Arama; see Psalm 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 John 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 1 Samuel 19:11.

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


Verse 6

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 Psalm 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 Psalm 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, Hebrews 5:7.


Verse 7

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, Ephesians 6:17, 1 Thessalonians 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, Isaiah 59:16.


Verse 8

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 Psalm 27:12. Jarchi interprets it of Esau, as in Psalm 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"F12אל תפק "ne facias prodire", Vatablus; "ne sinas exire", Cocceius, Michaelis. , 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"F13"Vel frenum ejus ne sinas exire", Cocceius. ; 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 Isaiah 37:29;

lest they exalt themselves. Grow proud, haughty, and insolent to God and man; see Deuteronomy 32:27. Or, "let them not be exalted"F14ירומו "ne exaltentur", Vatablus, Gejerus. ; upon the ruin of me and my friends.

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


Verse 9

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 Ezekiel 9:10, Psalm 7:16; or some principal person, the head and leader of them, as the word is sometimes used, Isaiah 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, Psalm 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 Psalm 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"F15So Junius & Tremellius, Piscator. ; or the labour of themF16עמל שפתימו "labor labiorum eorum", Montanus, Gejerus, Michaelis. : 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.


Verse 10

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 Psalm 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 Matthew 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, Daniel 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.


Verse 11

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"F17איש לשון "vir linguae", Pagninus, Montanus, Cocceius, Gejerus, Michaelis. ; that uses his tongue in an ill way, in detractions and slandersF18So the word "tongue" is used in Cicero, "Si linguas minus facila possimus", Epist. l. 9. 2. ; in blaspheming God, his name and tabernacle, and those that dwell therein, as antichrist, Revelation 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 Psalm 3:4;

evil shall hunt the violent man to overthrow him; or "to impulsions"F19למדהפת "ad impulsiones", Montanus. : 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 Psalm 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.


Verse 12

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, Psalm 9:4.


Verse 13

Surely the righteous shall give thanks unto thy name,.... The same with the poor and the afflicted; who, though traduced by men, and evil spoken of and ill used by them, are righteous in the sight of God; being justified by the righteousness of Christ, which is imputed to them, and received by faith, in consequence of which they live soberly and righteously: these the psalmist knew and was assured they would give thanks to the Lord, and praise his holy name, for the righteousness by which they are made righteous, and for every other blessing of grace and mercy of life; for maintaining their cause and their right, and for the ruin and destruction of their enemies; see Revelation 18:20;

the upright shall dwell in thy presence; under his care and protection; in his gracious presence, enjoying the light of his countenance here; and in his glorious presence hereafter, where is fulness of joy: these upright ones are such who are upright in heart; whose hearts are right with God, sincere in his service and worship, and walk uprightly according to the rule of his word. These, as some render it, "shall sit before him"F20ישבו "considebunt", Junius & Tremellius; "sedebunt", Cocceius; so Ainsworth and Syriac version. 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"F21So Sept. V. L. Arabic version, and Pagninus. ; and understands it of dwelling with Christ, the face of God, Hebrews 1:3; with whom they shall dwell for evermore.