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
2 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.
"Who have imagined unrighteousnesses in their heart" [Psalm 140:2]....From them free me, from them let Your hand be most powerful to deliver me. For easy is it to avoid open enmities, easy is it to turn aside from an enemy declared and manifest, while iniquity is in his lips as well as his heart; he is a troublesome enemy, he is secret, he is with difficulty avoided, who bears good things in his lips, while in his heart he conceals evil things. "All the day long did they make war." What is, "war"? They made for me what I was to fight against all the day. For from thence, from such hearts as these, arises all that the Christian fights against. Be it sedition, be it schism, be it heresy, be it turbulent opposition, it springs not save from these imaginings which were concealed, and while they spoke good words with their lips, "all the day long did they make war." You hear words of peace, yet making war departs not from their thoughts. For the words, "all the day long," signify without intermission, throughout the whole time.
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Summary
Psalms 140:2 vividly unmasks the insidious nature of the psalmist's adversaries, revealing their internal malevolence and their external readiness for conflict. This verse exposes enemies whose innermost thoughts are consumed by wicked designs and whose collective actions are perpetually directed towards hostile engagement, underscoring the deep-seated malice and coordinated aggression that drive their opposition.
Context
Literary Context
Psalm 140 is a fervent prayer of lament and desperate plea for deliverance, attributed to David, who finds himself surrounded by treacherous and violent adversaries. The psalm opens with David's urgent cry for rescue from the "evil man" and the "violent man" in Psalm 140:1. This immediate preceding verse sets the stage for the detailed and chilling description of their character and intentions found in Psalms 140:2. The verse functions as a critical elaboration, providing the justification for David's desperate appeal to God. It highlights that the threat is not merely superficial or reactive, but originates from a deeply rooted, premeditated evil, thereby intensifying the psalmist's reliance on divine justice and intervention. The subsequent verses continue to detail the specific ways these enemies seek to harm him, reinforcing the internal malice described here.
Historical & Cultural Context
Composed likely during a period of intense personal danger for David, such as his flight from King Saul or the rebellion of Absalom, this psalm reflects the constant peril faced by ancient Near Eastern monarchs from both internal conspirators and external hostile forces. The cultural understanding of the "heart" (Hebrew: lēb) in ancient Israel was not merely a physiological organ but the profound seat of intellect, will, emotion, and moral character—the very core of one's being. Thus, "imagining mischiefs in their heart" signified a deeply ingrained, intentional, and morally corrupt wickedness, not a spontaneous outburst. Warfare was a pervasive reality, and the "gathering together for war" could refer to literal military preparations, the formation of alliances, or, more broadly, to concerted efforts to undermine, slander, and persecute the psalmist through cunning schemes, legal accusations, and political maneuvering.
Key Themes
This verse significantly contributes to several overarching themes within Psalm 140 and the broader Psalter. First, it underscores the theme of Malicious Intent and Inner Depravity, revealing that the enemies' hostility is not accidental but conceived and cultivated through deliberate thought and planning, as seen in their "imagining mischiefs in their heart." This highlights the biblical understanding of sin originating from within, as Jesus Himself taught in Mark 7:21-23. Second, it emphasizes Organized and Persistent Hostility, as they "continually are they gathered together for war," stressing a relentless, united, and active threat. This suggests a persistent conspiracy and readiness for conflict, indicating that these adversaries are not just individuals with ill will but an organized force bent on destruction. Finally, implicit in David's vivid description of his formidable enemies is the profound theme of The Sovereign Need for Divine Protection and Justice. When human adversaries are so thoroughly committed to evil and organized in their opposition, only the sovereign intervention of God can offer true security, deliverance, and righteous judgment, a plea that resonates throughout Psalm 140 and many other psalms of lament.
Exposition and Analysis
Key Word Analysis
This primitive root properly means "to plait or interpenetrate," and figuratively, "to plot or contrive (usually in a malicious sense)." It conveys a sense of deliberate calculation, thoughtful orchestration, and premeditated wickedness. This is not a fleeting thought but a carefully devised scheme, highlighting the intentionality and deep-seated nature of the enemies' evil. It speaks to a mind actively engaged in designing harm.
This word denotes "bad or (as noun) evil (natural or moral)." It encompasses a wide range of adversity, affliction, harm, calamity, and general wickedness. The plural "mischiefs" emphasizes the multifaceted and pervasive nature of the destructive and detrimental intentions conceived in the enemies' hearts, aiming to cause significant suffering, ruin, or even death.
This primitive root primarily means "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)." However, it also carries the significant sense of "to gather for hostility (as afraid)." In this context, it speaks to a deliberate assembly, confederacy, or conspiracy of individuals with a hostile intent, indicating a concerted and unified effort aimed at the psalmist's downfall.
Verse Breakdown
"Which imagine mischiefs in [their] heart"
This clause profoundly reveals the internal, premeditated, and deeply rooted nature of the enemies' evil. Their hostility is not merely reactive, accidental, or a sudden outburst, but is conceived, planned, and cultivated deep within their innermost being. The "heart" (Hebrew: lēb) signifies the core of their intellect, will, and emotion, indicating that their wicked designs are fundamental to who they are and are deliberately formed. This points to an insidious, calculating malice that originates from the very essence of their moral character.
"continually are they gathered together [for] war"
This second clause describes the external manifestation and persistent nature of their threat. The adverb "continually" (Hebrew: yôwm, meaning "day" or "daily") emphasizes the ongoing, relentless, and unceasing nature of their plotting and preparation. Their "gathering together for war" signifies a united, organized, and active readiness for conflict, whether literal military aggression, legal persecution, social ostracization, or a concerted, persistent effort to undermine and persecute the psalmist through various means. It portrays a formidable, collective opposition that poses a constant and formidable danger.
Literary Devices
Psalms 140:2 employs several powerful Literary Devices to convey the insidious and relentless nature of the psalmist's enemies. The phrase "imagine mischiefs in their heart" utilizes Metonymy, where "heart" represents the entire inner being—the seat of thought, will, and moral character. This emphasizes that the evil originates from the very core of their being, making it deeply ingrained and intentional, not merely superficial. The structure of the verse also presents a clear form of Syntactic Parallelism, contrasting the internal, hidden plotting ("imagine mischiefs in their heart") with the external, visible manifestation of their hostility ("continually are they gathered together for war"). This highlights the comprehensive nature of their threat, encompassing both malevolent thought and aggressive action. The word "continually" (Hebrew: yôwm, "day" or "daily") can also be seen as a form of Hyperbole, emphasizing the relentless and unceasing nature of their malicious efforts, underscoring the psalmist's constant state of vulnerability and the extremity of the danger he faces.
Theological and Thematic Connections
Psalms 140:2 offers profound theological insight into the nature of evil and human depravity. It teaches that true wickedness often originates not from external circumstances but from the deep-seated intentions of the heart, manifesting as deliberate plots and organized aggression. This understanding aligns with biblical anthropology, which recognizes humanity's fallen nature and the heart as the source of both good and evil, as articulated in Jeremiah 17:9. The psalmist's experience reflects the reality of spiritual warfare, where believers face adversaries whose schemes are often hidden but whose intent is destructive. It underscores the necessity of divine intervention against such pervasive malice, affirming God's role as the righteous judge and protector of His people against those who plot their harm. This verse thus serves as a powerful reminder of the enduring biblical truth that God sees and judges the intents of the heart.
Reflection and Application
This verse provides timeless insight into the nature of human evil and the challenges believers may face in any era. It reminds us that opposition often stems from deep-seated malice and can be highly organized and persistently executed. For the modern reader, it serves as a powerful call to spiritual vigilance, recognizing that not all conflict is accidental; some opposition is rooted in deliberate, malicious intent, whether from individuals, systems, or spiritual forces. Just as David recognized the persistent nature of his enemies' plots, believers today must be discerning about the sources of opposition and the schemes of the adversary, understanding that the battle is often more profound than it appears on the surface. Crucially, David's response was not to retaliate in kind but to turn to God in desperate prayer, seeking divine intervention. This verse underscores the enduring importance of prayer as our primary defense and source of refuge when facing those who "imagine mischiefs" and "gather for war" against us, whether literally or figuratively. It encourages us to seek God's protection, justice, and deliverance, trusting that He sees the hidden intentions of the heart and will ultimately bring righteous judgment.
Questions for Reflection
FAQ
What kind of "mischiefs" are imagined by these enemies?
The Hebrew word for "mischiefs" (H7451, raʻ) is broad, encompassing various forms of evil, harm, or calamity. In the context of Psalm 140, these mischiefs would include plots to slander, deceive, betray, or physically harm the psalmist. They are not random acts but deliberate, calculated evils designed to cause distress, ruin, or even death to the target. The emphasis is on the destructive and malicious intent behind their thoughts, aiming to bring about adverse circumstances for the psalmist. This concept of internal plotting for evil is also seen in Proverbs 12:20.
Who are these "enemies" that continually gather for war?
While the psalm does not explicitly name the enemies, they are generally understood to be wicked and violent individuals who oppose David. Historically, this could refer to internal conspirators within David's own kingdom (like those involved in Absalom's rebellion, as described in 2 Samuel 15, or the persistent plots against him by King Saul, found in 1 Samuel 19) or external hostile nations. Spiritually, they represent any force, human or demonic, that sets itself against God's anointed or God's people, seeking to cause harm and disruption. The description emphasizes their collective and persistent nature rather than their specific identity, highlighting the universal struggle against organized evil.
Christ-Centered Fulfillment
Psalms 140:2, with its vivid depiction of enemies who "imagine mischiefs in their heart" and "continually are they gathered together for war," finds profound Christ-centered fulfillment in the life and ministry of Jesus. He perfectly embodied the righteous sufferer, facing relentless opposition from those whose hearts were filled with malice and who constantly conspired against Him. The religious leaders of His day, for instance, repeatedly "imagined mischiefs" against Him, devising schemes to trap Him in His words (Matthew 22:15) and ultimately plotting His death (John 11:53). Their "gathering together for war" culminated in the unjust trials and crucifixion of the innocent Lamb of God, as recorded in the Gospels, particularly Matthew 27. Yet, in His suffering, Jesus did not succumb to their malice but perfectly trusted in His Father, demonstrating the ultimate reliance on divine protection that the psalmist yearned for. Furthermore, Christ's victory on the cross disarmed the principalities and powers, triumphing over the ultimate enemy whose "mischiefs" had enslaved humanity (Colossians 2:15). Through His resurrection, Jesus definitively defeated the spiritual forces of evil, offering His followers deliverance from the schemes of the adversary and the power of sin, fulfilling the psalmist's hope for divine rescue from all who imagine and gather for war against God's people. His triumph provides believers with the assurance that evil, no matter how deeply plotted or widely organized, is ultimately overcome by the power of God's Anointed One, as promised in 1 John 3:8.