TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 140:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Do you see how holy Scripture knows how to call human only the person practicing virtue and does not think the others are human, calling them instead flesh at one time and earth at another? Hence at this place, too, in promising to list the genealogy of the good person it says, “Noah was a human being.” You see, he alone was a human being, whereas the others were not human beings; instead, while having the appearance of human beings they had forfeited the nobility of their kind by the evil of their intention, and instead of being human they reverted to the irrationality of wild animals. Sacred Scripture assigns the names of wild beasts to human beings, rational creatures that they should be, in the event of their lapsing into evil and falling prey to irrational passions. Listen, for example, to its words, “They turned into rutting horses.” See how it gives them the animal’s name on account of their unbridled lust. Elsewhere, on the other hand, it says, “Poison of serpents on their lips”; here it highlights their resemblance to the animal’s trickery and duplicity. Again, it calls them “dumb dogs.” And again, “Like a deaf adder that blocks its ears,” referring to their stopping their ears against instruction in virtue. You would find many other names imposed by sacred Scripture on people seduced by their indifference into bestial passions.
"Deliver me, O Lord, from the wicked man" [Psalm 140:1]. Not from one only, but from the class; not from the vessels only, but from their prince himself, that is, the devil. Why "from man," if he means from the devil? Because he too is called a man in a figure. [Matthew 13:24-28] ...Now then being made light, not in ourselves, but in the Lord, [Ephesians 5:8] let us pray not only against darkness, that is, against sinners, whom still the devil possesses, but also against their prince, the devil himself, who works in the children of disobedience. "Deliver me from the unrighteous man." The same as "from the wicked man." For he called him wicked because unrighteous, lest perchance you should think that any unrighteous man could be a good man. For many unrighteous men seem to be harmless; they are not fierce, are not savage, do not persecute nor oppress; yet are they unrighteous, because, following some other habit, they are luxurious, drunkards, given to pleasure....Wicked then is every unrighteous man, who must needs be harmful, whether he be gentle or fierce. Whoever falls in his way, whoever is taken by his snares, will find how harmful is that which he thought harmless. For, brethren, even thorns prick not with their roots. Pull up thorns from the ground, handle their roots, and see whether you feel pain. Yet that in the upgrowth which causes you pain, proceeded from that root. Let not then men please you who seem gentle and kind, yet are lovers of carnal pleasure, followers of polluted lusts, let them not please you. Though as yet they seem gentle, they are roots of thorns....And so, my brethren, body of Christ, members of Christ groaning among such wicked men, whomsoever ye find hurrying headlong into evil lusts and deadly pleasures, at once chide, at once punish, at once burn. Let the root be burnt, and there remains not whence the thorn may grow up. If you cannot, be sure that you will have them as enemies. They may be silent, they may hide their enmity, but they cannot love you. But since they cannot love you, and since they who hate you must needs seek your harm, let not your tongue and heart be slow to say to God, "Deliver me, O Lord, from the unrighteous man."
Where, after all, does evil come to a human being from, but from a human being? Count how many evils people suffer from outwardly. Those that are not evidently caused by other people are extremely few. Of evils coming to a human being from a human being there are plenty. Thefts come from a human being, adultery with his wife he suffers from a man, his slave is induced to do something unlawful by a human being, he is hoodwinked by a human being, he is outlawed by a human being, he is overthrown by a human being, he is taken prisoner by a human being. "Deliver me, Lord, from the evil person."
Continue studying Psalms 140:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 140:1 opens with an urgent and fervent prayer from David, pleading with the LORD for divine protection and deliverance from malicious and oppressive adversaries. This foundational verse immediately establishes the psalm as a lament, articulating a profound sense of vulnerability and an unwavering reliance on God's omnipotence to safeguard the psalmist from those who seek to do him harm, whether through wicked intent or active aggression. It sets a tone of desperate appeal for divine intervention against real and present dangers, highlighting the psalmist's complete dependence on God's preserving power.
Context
Literary Context
Psalm 140 is strategically placed within the third book of the Psalter (Psalms 73-106), a collection predominantly characterized by individual laments and heartfelt prayers for deliverance. Its immediate predecessor, Psalm 139, a profound meditation on God's omnipresence and omniscience, subtly undergirds David's confidence that God is intimately aware of his plight and capable of responding. The superscription, "To the chief Musician, A Psalm of David," not only designates its liturgical purpose for temple worship and musical performance but also firmly attributes its authorship to King David, situating it within the historical narrative of his life, which was frequently marked by intense persecution and conflict. As a classic lament, it shares common structural and thematic elements with other psalms of distress, such as the initial plea for rescue, a detailed description of the enemies' malevolence, and an earnest appeal to God's justice, echoing the cries found in Psalm 7 or Psalm 59. The subsequent verses of Psalm 140 elaborate on the specific plots and malicious intentions of these adversaries, thereby reinforcing the urgency and necessity of the opening plea.
Historical & Cultural Context
King David's reign and personal life were replete with periods of significant personal danger and relentless persecution. From his early days as a fugitive fleeing the relentless pursuit of King Saul, as vividly recounted in passages like 1 Samuel 23, to later internal conflicts such as Absalom's rebellion, David frequently confronted powerful and malevolent enemies. The "evil man" and "violent man" referenced in this verse could plausibly refer to specific historical figures or groups that actively sought his downfall, such as Doeg the Edomite, who betrayed David to Saul, or Ahithophel, who conspired with Absalom. In the ancient Near East, the concepts of personal honor, justice, and vindication were inextricably linked to one's relationship with the divine. Appeals to a deity for intervention and vindication against unjust aggression were a common cultural practice, reflecting a deep societal understanding that divine intervention was often deemed essential to restore cosmic and social order and to protect the righteous from the wicked. The Hebrew concept of "violence" (חָמָס - châmâç) was not limited to mere physical aggression but encompassed a broader spectrum of legal and social injustice, oppression, and wrongful gain, making the threat David faced multifaceted and pervasive.
Key Themes
This opening verse masterfully introduces several foundational themes that not only permeate Psalm 140 but also resonate throughout the entire Psalter. Firstly, it powerfully establishes the theme of Divine Deliverance, portraying God as the ultimate rescuer and protector of the righteous from human malevolence. David's direct and immediate appeal to "O LORD" (Yᵉhôvâh), the covenant name of God, profoundly underscores his unwavering belief in God's personal involvement and His sovereign power to intervene decisively in human affairs. Secondly, the psalm introduces the crucial theme of Justice and Vindication, expressing an implicit and profound expectation that God, as the righteous judge, will indeed judge the wicked and defend the innocent. The very act of crying out in prayer against his adversaries signifies a deep trust in God's righteous character and His unwavering willingness to act on behalf of His suffering servant. Finally, the verse powerfully exemplifies the theme of Trust in God Amidst Adversity. Despite facing profound and tangible threats from "evil" and "violent" individuals, David's immediate and instinctive response is not despair or self-reliance, but an immediate turning to God in earnest prayer. This demonstrates a consistent posture of profound faith and absolute reliance on divine sovereignty, a hallmark of David's spiritual journey often seen in his psalms of lament and trust, such as Psalm 18.
Exposition and Analysis
Key Word Analysis
This verb carries the primary sense of "to pull off," "to strip," or "to draw out." It vividly implies a forceful, active, and decisive removal from a dangerous, restrictive, or ensnaring situation. David is not merely asking for a passive escape but for a powerful, liberating act of rescue, as if being pulled out of a snare, a tight spot, or a binding constraint. This word powerfully suggests God's decisive and active intervention to free the psalmist from the oppressive grip of his adversaries.
This broad and comprehensive term encompasses anything "bad" or "wicked," whether in a natural or moral sense. It refers to fundamental moral corruption, inherent malevolence, and the resulting harm, sorrow, or distress that such wickedness produces. When applied to a "man," it describes a person whose character is fundamentally depraved, whose intentions are inherently malicious, and who is prone to causing mischief, affliction, and wrongful acts. David is appealing to God for protection from an individual whose very nature and disposition are inclined towards profound wickedness.
This noun specifically denotes "violence," "wrong," "injustice," or "oppression." It describes not just passive evil but active, aggressive, and unjust harm. The "violent man" is one characterized by cruelty, active oppression, and a readiness to inflict physical, social, or legal damage. By employing both "evil" and "violent," David emphasizes the dual and comprehensive nature of the threat: not only the inherent moral depravity and wicked intent of the individual but also their active, aggressive, and often unjust manifestation of that wickedness.
Verse Breakdown
"To the chief Musician, A Psalm of David."
This initial phrase serves as the superscription, providing crucial contextual information about the psalm's intended use and authorship. "To the chief Musician" indicates that this psalm was specifically designated for public worship and musical performance, likely under the skilled direction of the temple choirmaster. "A Psalm of David" attributes its composition to King David, thereby grounding the prayer in his personal experiences of persecution, his profound spiritual insights, and his intimate relationship with God, lending it both historical weight and spiritual authority.
"Deliver me, O LORD, from the evil man:"
This constitutes David's urgent, direct, and deeply personal plea to God. The imperative verb "Deliver me" (Hebrew: châlats) conveys a desperate and heartfelt cry for rescue, implying that David feels trapped, ensnared, or severely threatened by his adversary. Addressing God as "O LORD" (Yᵉhôvâh, the sacred covenant name of God) signifies a profoundly personal and trusting appeal to the One who has consistently demonstrated His faithfulness, power, and redemptive love throughout Israel's history. The "evil man" (Hebrew: ʼîysh raʻ) refers to a specific individual whose character is fundamentally wicked, whose intentions are malicious, and who poses a moral and spiritual threat.
"preserve me from the violent man;"
This second clause functions as a powerful synonymous parallelism, reinforcing and intensifying the preceding plea. "Preserve me" (Hebrew: nâtsar) means to guard, protect, or keep safe, suggesting a profound need for ongoing divine watchfulness and active safeguarding against harm. The "violent man" (Hebrew: ʼîysh châmâç) further specifies the nature of the threat: not merely general wickedness, but active, oppressive, and unjust aggression. This highlights that David faces not only ill intent but also the tangible threat of physical harm, severe injustice, or systemic oppression from an active aggressor, underscoring his need for comprehensive divine protection.
Literary Devices
Psalm 140:1 masterfully employs several literary devices to convey the profound urgency and emotional depth of David's plea. The most prominent is Parallelism, specifically synonymous parallelism, where the second line ("preserve me from the violent man") reiterates and intensifies the meaning of the first line ("Deliver me, O LORD, from the evil man"). This deliberate repetition serves to emphasize the dual and comprehensive nature of the threat David faces—encompassing both the inherent wickedness and the active aggression of his enemies—and powerfully underscores the psalmist's desperate need for holistic divine intervention. The nuanced distinction between "evil man" and "violent man" can also be interpreted as a form of Merism, where two distinct but related terms are used to encompass the full spectrum of human malevolence, ranging from wicked intent and moral corruption to active oppression and physical harm. Furthermore, the direct and intimate address "O LORD" is a clear example of Apostrophe, a rhetorical device where the speaker directly addresses an absent person or an abstract entity, in this case, God, thereby highlighting the deeply personal, relational, and immediate nature of David's prayer. Finally, the use of "man" in both phrases acts as a Synecdoche, representing not merely an individual but serving as a powerful personification of the pervasive forces of evil and violence that relentlessly threaten David.
Theological and Thematic Connections
Psalms 140:1 establishes a profound and enduring theological truth about God's immutable character as the ultimate deliverer and steadfast protector of His people. David's immediate and instinctive recourse to the LORD in the face of human malevolence underscores a core biblical theme: that God is the righteous and just judge who unfailingly hears the cries of the oppressed and acts decisively against the wicked. This verse highlights the ongoing tension between the pervasive reality of evil and violence in a fallen world and the sovereign, redemptive power of God to preserve His faithful. It implicitly affirms God's unwavering justice and His steadfast commitment to defending those who trust in Him, even when human adversaries seem overwhelmingly powerful or cunning. The psalmist's trust is not placed in his own strength, cunning, or military might, but solely and completely in the divine capacity to rescue, safeguard, and ultimately vindicate.
Reflection and Application
Psalms 140:1 offers a timeless and profoundly relevant model for believers facing adversity, opposition, and spiritual warfare in their own lives. It serves as a powerful reminder that it is not only permissible but absolutely essential to bring our specific fears, anxieties, and the precise nature of our adversaries—whether they manifest as malicious gossip, unjust actions, systemic oppression, or outright aggression—directly and honestly before the LORD. David's prayer is a profound testament to the power of earnest, specific, and persistent petition, demonstrating that our ultimate security and deliverance lie not in our ability to outmaneuver, overpower, or outwit our enemies, but solely in God's sovereign and protective hand. In a world where evil and violence continue to manifest in myriad forms, this verse calls us to cultivate a habit of immediate and unwavering trust in God as our ultimate refuge and deliverer. It encourages us to articulate our distress with raw honesty, knowing that God is intimately aware of our struggles and supremely capable of providing the comprehensive preservation we desperately need, whether from external threats, spiritual attacks, or the internal battles against destructive thoughts and habits.
Questions for Reflection
FAQ
Who is the "evil man" or "violent man" David refers to?
While the psalm is attributed to David, suggesting specific historical adversaries from his life such as King Saul, Doeg the Edomite, or Absalom, the descriptions used are general enough to apply universally. The "evil man" represents anyone whose character is morally corrupt, whose intentions are malicious, and who seeks to cause harm. Conversely, the "violent man" refers to someone who actively inflicts unjust harm, oppression, or cruelty, whether physically, socially, or legally. Thus, while rooted in David's particular experiences, the psalm resonates powerfully with anyone facing malevolent or aggressive opposition.
Why does David use two different descriptions ("evil" and "violent")?
David uses "evil man" (Hebrew: ʼîysh raʻ) and "violent man" (Hebrew: ʼîysh châmâç) to emphasize the dual nature and full spectrum of the threat he faces. "Evil" speaks to the inherent moral wickedness and malicious intent of a person, their corrupt character and disposition. "Violent" points to the active manifestation of that wickedness—the physical aggression, injustice, oppression, and cruelty that results. By employing both terms, David underscores that he is threatened not only by ill will and corrupt character but also by tangible, aggressive harm, thereby seeking comprehensive protection from both the internal character and external actions of his adversaries.
Is this psalm only for physical threats?
While the language of "deliver" and "preserve" from a "violent man" certainly suggests physical danger and active aggression, the principles and spiritual truths extend far beyond merely physical threats. The "evil man" can profoundly represent spiritual adversaries, emotional manipulators, those who spread malicious gossip, or individuals who seek to undermine one's reputation, faith, or well-being through deceit and malevolence. Similarly, the "violent man" can encompass systemic injustice, oppressive social structures, or even the internal struggles with destructive thoughts, habits, or spiritual strongholds. Therefore, the psalm provides a comprehensive framework for prayer against all forms of malevolence that seek to harm, oppress, or destroy, whether the threat is physical, emotional, spiritual, or social in nature.
Christ-Centered Fulfillment
Psalms 140:1 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ, the true and ultimate Deliverer from all evil and violence. While David prayed for deliverance from specific human adversaries, Jesus faced the concentrated malice of both human wickedness and the full force of spiritual darkness. His earthly life was marked by constant opposition from "evil men"—the religious leaders who relentlessly plotted against Him (Matthew 26:4), Judas who tragically betrayed Him (Luke 22:47-48), and the masses who ultimately rejected His divine message. He also endured the ultimate "violent man" in the form of the Roman executioners and, more profoundly, the oppressive power of sin and death itself. Yet, unlike David, Jesus willingly and perfectly submitted to the violence, becoming the Lamb of God who takes away the sin of the world. His crucifixion, though seemingly a triumph for the "evil" and "violent" forces, was in fact God's decisive and strategic act of deliverance for all humanity. Through His victorious death and glorious resurrection, Jesus triumphed definitively over sin, death, and the devil, disarming the principalities and powers and making a public spectacle of them (Colossians 2:15). For believers, Christ's victory provides the ultimate and eternal preservation. We are delivered from the dominion of evil, the power of sin, and the ultimate violence of eternal separation from God. He is our eternal refuge and strength, a very present help in trouble (Psalm 46:1). Though we may still face "evil" and "violent" opposition in this fallen world, we do so with the unwavering assurance that Christ has already overcome the world (John 16:33) and will ultimately deliver us fully into His eternal kingdom (2 Timothy 4:18). His glorious return will bring the final and complete eradication of all evil and violence, ushering in a new heaven and new earth where perfect righteousness dwells and all tears are wiped away (Revelation 21:4).