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Commentary on Psalms 140 verses 8–13
Here is the believing foresight David had,
I. Of the shame and confusion of persecutors.
1.Their disappointment. This he prays for (Psa 140:8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, "Lord, do not prosper them."
2.Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin,
(1.)Of his own enemies: "As for those that compass me about, and seek my ruin," [1.] "The mischief of their own lips shall cover their heads (Psa 140:9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Psa 7:15, Psa 7:16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job 20:23; Job 27:22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large, Isa 30:33.
(2.)Of all others that are like them, Psa 140:11. [1.] Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Psa 2:5. A lying tongue is but for a moment, but the lip of truth shall be established for ever. [2.] Evil doers must expect to be destroyed: Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. Evil pursues sinners.
II. Here is his foresight of the deliverance and comfort of the persecuted, Psa 140:12, Psa 140:13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: "I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this. 2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: "Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words, The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully.
Who is so foolish that, when he hears what is sung in the psalm, “Do not give me up, O Lord, from my desire to the wicked,” he says this person was praying that God should not be patient with him, as though, as you say, “God does not give a man up so that evils are done except to show his patient goodness”? Do we not ask daily, “Lead us not into temptation,” lest we be given up to our lusts? “For everyone is tempted by being drawn away and enticed by his own concupiscence.” Therefore, should we not ask for God’s mercy instead of asking him to show us his patient goodness? What sane person understands this; indeed, what maniac says this? Therefore, God gives people up to shameful lusts that they may do what is not fitting; but he gives them up fittingly, and these acts not only are sins, as well as punishments for past sins, but also they demand future punishments, just as he gave Ahab up to the lie of the false prophets and gave Rehoboam up to false advice.
"Deliver me not over, O Lord, by my own longing to the sinner" [Psalm 140:8]. Behold to what end Your overshadowing shall avail for me, that I suffer not heat from myself. And what could that "sinner" do to me, rage as he would? For wicked men raged against the martyrs, dragged them away, bound them with chains, shut them up in prisons, slew them with the sword, exposed them to wild beasts, consumed them with fire: all this they did; yet did not God deliver them over to the sinners, because they were not delivered over by their own longing. This then pray with all your might, that God "delivered you not over by your own longing to the sinner." For thou by your own longing givest place to the devil. For lo, the devil has set before you gain, invited you to dishonesty; you can not have the gain, unless thou commit the dishonesty: the gain is the bait, dishonesty the snare: do thou so look on the bait, that you see the snare also; for you can not obtain the gain, unless thou commit the dishonesty; and if you commit the dishonesty, you will be caught....Hence is your head overshadowed in the day of battle. For longing causes heat, but the overshadowing of the Lord tempers longing, that we may be able to bridle that whereby we were being hurried away, that we be not so heated as to be drawn to the snare. "They have thought against me; leave me not, lest perchance they be exalted." You have in another place, "They that oppress me will exult if I be moved." Such are they, because such is the devil also himself....
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SUMMARY
Psalm 140:8 is a fervent and urgent prayer from David, appealing to the LORD to actively thwart the malicious intentions and schemes of the wicked. This verse expresses a deep reliance on divine intervention, not only to protect the righteous from harm but, more profoundly, to prevent the wicked from succeeding in their evil plots, which would inevitably lead to their self-exaltation and increased arrogance. It underscores the psalmist's conviction that God's sovereignty extends over all human endeavors, including the most malevolent, and that His justice must ultimately prevail, preventing the triumph of pride and unrighteousness over His divine order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 140:8 masterfully employs several potent literary devices to convey its urgent and profound message. The most prominent is Parallelism, specifically synonymous parallelism, where the initial plea "Grant not, O LORD, the desires of the wicked" is powerfully echoed and reinforced by the subsequent clause "further not his wicked device." This deliberate repetition intensifies the psalmist's fervent request and emphasizes the comprehensive nature of his petition—that God would thwart both the underlying malicious intentions and the active, formulated plans of the wicked. The consistent use of the Imperative Mood ("Grant not," "further not") conveys the urgency, directness, and passionate nature of the psalmist's appeal to God, reflecting a desperate yet trusting reliance on divine action. The phrase "lest they exalt themselves" functions as a Consequence Clause, clearly articulating the theological rationale behind the petition and underscoring the grave spiritual danger of unchecked pride and human arrogance. Finally, the inclusion of "Selah" at the end acts as a Rhetorical Pause, inviting profound contemplation and underscoring the spiritual weight and enduring significance of the prayer, prompting the audience to meditate on God's sovereignty and the perils of human self-exaltation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 140:8 profoundly articulates a core biblical truth: God's active and sovereign involvement in human affairs, particularly His commitment to frustrating the plans of the wicked in order to uphold His righteousness and prevent the triumph of pride. This verse teaches believers that their prayers should extend beyond mere personal safety to encompass a deep concern for God's glory and the spiritual state of all, even their adversaries. It aligns seamlessly with the broader biblical narrative that God consistently opposes the proud but graciously extends favor to the humble, thereby demonstrating His ultimate sovereignty over all human machinations and rebellions. The psalmist's fervent plea is a profound act of faith, acknowledging that true justice and ultimate deliverance come from God alone, and that His direct intervention is absolutely necessary to prevent evil from gaining a foothold that would lead to self-exaltation and a denial of His supreme authority.
REFLECTION AND APPLICATION
Psalm 140:8 offers a profound and transformative model for how believers should approach God when confronted with injustice, persistent opposition, or the unsettling appearance of evil prospering in the world. It challenges us to elevate our prayers beyond simple self-preservation and to pray with a deeper, more mature theological understanding: recognizing that the apparent success of the wicked is not just a threat to our well-being, but a profound spiritual danger to them, fostering pride, rebellion, and further alienation from God. This verse powerfully encourages us to cultivate an unwavering trust in God's active sovereignty, knowing with certainty that He hears our cries and is supremely capable of frustrating the most cunning and malicious human plans. Our prayers, therefore, should be fervent, specific, and deeply rooted in an earnest desire for God's glory to be upheld and vindicated, even if it means preventing the wicked from exalting themselves. It serves as a potent reminder that God's justice is not passive or delayed, but actively intervenes to ensure His ultimate reign and the triumph of His righteous character.
Questions for Reflection
FAQ
What does "Selah" mean in the Psalms?
Answer: "Selah" (H5542) is a Hebrew word found frequently in the Psalms and also in the book of Habakkuk, typically appearing at the end of a verse or a significant section. While its precise meaning remains a subject of scholarly debate, it is widely understood to be a musical or liturgical notation. Common interpretations suggest it indicates a pause for reflection, a musical interlude, or an instruction for a change in musical accompaniment. In the specific context of Psalm 140:8, its inclusion serves to invite the reader or listener to pause and deeply ponder the gravity of the prayer just uttered and the profound spiritual truth expressed about God's necessary intervention and the inherent dangers of human pride.
Why is David concerned about the wicked exalting themselves?
Answer: David's profound concern that the wicked might "exalt themselves" (H7311, rûwm) is deeply theological and central to his prayer. If the wicked were to succeed in their malicious schemes, they would almost certainly attribute their success to their own power, cunning, or superior wisdom, rather than acknowledging God's ultimate sovereignty, justice, and control over all outcomes. This self-exaltation is a quintessential form of pride, which the Bible consistently portrays as an abomination to God and a direct precursor to destruction. As Proverbs 16:18 unequivocally states, "Pride goes before destruction, and a haughty spirit before a fall." David's prayer, therefore, is not solely for his own protection but, more importantly, for the preservation of God's honor and the prevention of further spiritual degradation in his adversaries. It reflects a fervent desire for God's glory to be vindicated and for humility to ultimately prevail in the face of human arrogance.
CHRIST-CENTERED FULFILLMENT
Psalm 140:8, a fervent prayer for God to frustrate the wicked and prevent their self-exaltation, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While David prayed for deliverance from earthly adversaries, Christ's singular mission was to confront and decisively defeat the ultimate "wicked device" of Satan and the pervasive power of sin. The devil's foundational desire was to "exalt himself" above God, a rebellion that originated in heaven and continued through his insidious temptation of humanity in the Garden of Eden (Isaiah 14:12-15 and Genesis 3:5). Through His perfect life, atoning death, and glorious resurrection, Jesus decisively "furthered not" the wicked device of Satan. He disarmed the spiritual rulers and authorities, triumphing over them publicly by the cross (Colossians 2:15). The cross, which appeared to be the ultimate triumph for the forces of evil, became the very means by which God's righteous judgment was executed, and Satan's power was irrevocably broken, thereby preventing his ultimate self-exaltation. Furthermore, Christ Himself, though existing in the form of God, did not cling to equality with God but humbly emptied Himself, becoming obedient to death—even death on a cross. Because of this profound humility, God highly exalted Him and bestowed on Him the name that is above every name (Philippians 2:6-9). This demonstrates that true exaltation comes not through wicked devices or self-promotion, but through humble obedience and submission to God, echoing the very principle David prayed for. In Christ, God has indeed "granted not the desires of the wicked" and prevented their ultimate self-exaltation, securing eternal victory for all who trust in Him.