Exposition - Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
This Psalm is in its proper place, and so fitly follows 139
that you might almost read right on, and make no break between the two. Serious
injury would follow to the whole Book of Psalms if the order should be
interfered with as certain wiseacres propose. It is The Cry Of A
Hunted Soul the supplication of a believer incessantly persecuted and beset
by cunning enemies, who hungered for his destruction. David was hunted like a
partridge upon the mountains, and seldom obtained a moment's rest. This is his
pathetic appeal to Jehovah for protection, an appeal which gradually intensifies
into a denunciation of his bitter foes. With this sacrifice of prayer he offers
the salt of faith; for in a very marked and emphatic manner he expresses his
personal confidence in the Lord as the Protector of the oppressed, and as his
own God and Defender. Few short Psalms are so rich in the jewellery of precious
TO THE CHIEF MUSICIAN. The writer wished this experimental
hymn to be under the care of the chief master of song, that it might neither be
left unsung, nor chanted in a slovenly manner. Such trials and such rescues
deserved to be had in remembrance, and to be set up among the choicest memorials
of the Lord's goodness. We, too, have our songs which are of no ordinary kind,
and these must be sung with our best powers of heart and tongue. We will offer
them to the Lord by no other hand than that of "the Chief Musician."
A PSALM OF DAVID. The life of David wherein he comes in
contact with Saul and Doeg is the best explanation of this Psalm; and surely
there can be no reasonable doubt that David wrote it, and wrote it in the time
of his exile and peril. The tremendous outburst at the end has in it the warmth
which was so natural to David, who was never lukewarm in anything; yet it is to
be noticed that concerning his enemies he was often hot in language through
indignation, and yet he was cool in action, for he was not revengeful. His was
no petty malice, but a righteous anger: he foresaw, foretold, and even desired
the just vengeance of God upon the proud and wicked, and yet he would not avail
himself of opportunities to revenge himself upon those who had done him wrong.
It may be that his appeals to the great King cooled his anger, and enabled him
to leave his wrongs unredressed by any personal act of violence. "Vengeance is
mine; I will repay, saith the Lord"; and David when most wounded by undeserved
persecution and wicked falsehood was glad to leave his matters at the foot of
the throne, where they would be safe with the King of kings.
Verse 1. Deliver me, O LORD, from the evil man. It reads
like a clause of the Lord's prayer, "Deliver us from evil." David does not so
much plead against an individual as against the species represented by him,
namely, the being whose best description is--"the evil man." There are many such
abroad; indeed we shall not find an unregenerate man who is not in some sense an
evil man, and yet all are not alike evil. It is well for us that our enemies are
evil: it would be a horrible thing to have the good against us. When "the evil
man" bestirs himself against the godly he is as terrible a being as a wolf, or a
serpent, or even a devil. Fierce, implacable, unpitying, unrelenting,
unscrupulous, he cares for nothing but the indulgence of his malice. The
persecuted man turns to God in prayer; he could not do a wiser thing. Who can
meet the evil man and defeat him save Jehovah himself, whose infinite goodness
is more than a match for all the evil in the universe? We cannot of ourselves
baffle the craft of the enemy, but the Lord knoweth how to deliver his saints.
He can keep us out of the enemy's reach, he can sustain us when under his power,
he can rescue us when our doom seems fixed, he can give us the victory when
defeat seems certain; and in any and every case, if he do not save us from the
man he can keep us from the evil. Should we be at this moment oppressed in any
measure by ungodly men, it will be better to leave our defence with God than to
attempt it ourselves. Preserve me from the violent man. Evil in the heart simmers
in malice, and at last boils in passion. Evil is a ragtag thing when it getteth
liberty to manifest itself; and so "the evil man" soon develops into "the
violent man" What watchfulness, strength, or valour can preserve the child of
God from deceit and violence? There is but one sure Preserver, and it is our
wisdom to hide under the shadow of his wings. It is a common thing for good men
to be assailed by enemies: David was attacked by Saul, Doeg, Ahithophel, Shimei,
and others; even Mordecai sitting humbly in the gate had his Haman; and our
Lord, the Perfect One, was surrounded by those who thirsted for his blood. We
may not, therefore, hope to pass through the world without enemies, but we may
hope to be delivered out of their hands, and preserved from their rage, so that
no real harm shall come of their malignity. This blessing is to be sought by
prayer, and expected by faith.
Verse 2. Which imagine mischiefs in their heart. They cannot
be happy unless they are plotting and planning, conspiring and contriving. They
seem to have but one heart, for they are completely agreed in their malice; and
with all their heart and soul they pursue their victim. One piece of mischief is
not enough for them; they work in the plural, and prepare many arrows for their
bow. What they cannot actually do they nevertheless like to think over, and to
rehearse on the stage of their cruel fancy. It is an awful thing to have such a
heart disease as this. When the imagination gloats over doing harm to others, it
is a sure sign that the entire nature is far gone in wickedness. Continually
are they gathered together for war. They are a committee of opposition in
permanent session: they never adjourn, but perpetually consider the all
absorbing question of how to do the most harm to the man of God. They are a
standing army always ready for the fray: they not only go to the wars, but dwell
in them. Though they are the worst of company, yet they put up with one another,
and are continually in each other's society, confederate for fight. David's
enemies were as violent as they were evil, as crafty as they were violent, and
as persistent as they were crafty. It is hard dealing with persons who are only
in their element when they are at daggers drawn with you. Such a case calls for
prayer, and prayer calls on God.
Verse 3. They have sharpened their tongues like a serpent.
The rapid motion of a viper's tongue gives you the idea of its sharpening it;
even thus do the malicious move their tongues at such a rate that one might
suppose them to be in the very act of wearing them to a point, or rubbing them
to a keen edge. It was a common notion that serpents inserted their poison by
their tongues, and the poets used the idea as a poetical expression, although it
is certain that the serpent wounds by his fangs and not by his tongue. We are
not to suppose that all authors who used such language were mistaken in their
natural history any more than a writer can be charged with ignorance of
astronomy because he speaks of the sun's travelling from east to west. How else
can poets speak but according to the appearance of things to an imaginative eye.
The world's great poet puts it in "King Lear":
"She struck me with her tongue,
Most serpent like, upon the very heart."
In the case of slanderers, they so literally sting with their
tongues, which are so nimble in malice, and withal so piercing and cutting, that
it is by no means unjust to speak of them as sharpened. "Adders' poison is
under their lips." The deadliest of all venom is the slander of the
unscrupulous. Some men care not what they say so long as they can vex and
injure. Our text, however, must not be confined in its reference to some few
individuals, for in the inspired epistle to the Romans it is quoted by the
apostle as being true of us all. So depraved are we by nature that the most
venomous creatures are our fit types. The old serpent has not only inoculated us
with his venom, but he has caused us to be ourselves producers of the like
poison: it lies under our lips, ready for use, and, alas, it is all too freely
used when we grow angry, and desire to take vengeance upon any who have caused
us vexation. It is sadly wonderful what hard things even good men will say when
provoked; yea, even such as call themselves "perfect" in cool blood are not
quite as gentle as doves when their claims to sinlessness are bluntly
questioned. This poison of evil speaking would never fall from our lips, however
much we might be provoked, if it were not there at other times; but by nature we
have as great a store of venomous words as a cobra has of poison. O Lord, take
the poison bags away, and cause our lips to drop nothing but honey.
Selah. This is heavy work. Go up, go up, my heart! Sink not too low. Fall
not into the lowest key. Lift up thyself to God.
Verse 4. Keep me, O LORD, from the hands of the wicked. To
fall into their hands would be a calamity indeed. David in his most pitiable
plight chose to fall into the hand of a chastising God rather than to be left in
the power of men. No creature among the wild beasts of the wood is so terrible
an enemy to man as man himself when guided by evil, and impelled by violence.
The Lord by providence and grace can keep us out of the power of the wicked. He
alone can do this, for neither our own watchfulness nor the faithfulness of
friends can secure us against the serpentine assaults of the foe. We have need
to be preserved from the smooth as well as the rough hands of the ungodly, for
their flatteries may harm us as much as their calumnies. The hands of their
example may pollute us, and so do us more harm than the hands of their
oppression. Jehovah must be our keeper, or evil hands will do what evil hearts
have imagined and evil lips have threatened. Preserve me from the violent
man. His intense passion makes him terribly dangerous. He will strike
anyhow, use any weapon, smite from any quarter: he is so furious that he is
reckless of his own life if he may accomplish his detestable design. Lord,
preserve us by thine omnipotence when men attack us with their violence. This
prayer is a wise and suitable one. Who have purposed to overthrow my
goings. They resolve to turn the good man from his resolve, they would
defeat his designs, injure his integrity, and blast his character. Their own
goings are wicked, and therefore they hate those of the righteous, seeing they
are a standing rebuke to them. This is a forcible argument to use in prayer with
God: he is the patron of holiness, and when the pure lives of his people are in
danger of overthrow, he may be expected to interpose. Never let the pious forget
to pray, for this is a weapon against which the most determined enemy cannot
Verse 5. The proud have hid a snare for me. Proud as they
are, they stoop to this mean action: they use a snare, and they hide it away,
that their victim may be taken like a poor hare who is killed without
warning--killed in its usual run, by a snare which it could not see. David's
enemies wished to snare him in his path of service, the usual way of his life.
Saul laid many snares for David, but the Lord preserved him. All around us there
are snares of one sort or another, and he will be well kept, aye, divinely kept,
who never falls into one of them. And cords. With these they pull the net
together and with these they bind their captive. Thus fowlers do, and trappers
of certain large animals. The cords of love are pleasant, but the cords of hate
are cruel as death itself. They have spread a net by the wayside.
Where it will be near their prey; where the slightest divergence from the path
will bring the victim into it. Surely the common wayside ought to be safe: men
who go out of the way may well be taken in a net, but the path of duty is
proverbially the path of safety; yet it is safe nowhere when malicious persons
are abroad. Birds are taken in nets, and men are taken by deceit. Satan
instructs his children in the art of fowling, and they right speedily learn how
to spread nets: perhaps they have been doing that for us already; let us make
our appeal to God concerning it. They have set gins for me. One
instrument of destruction is not enough; they are so afraid of missing their
prey that they multiply their traps, using differing devices, so that one way or
another they may take their victim. Those who avoid the snare and the net may
yet be caught in a gin, and accordingly gins are placed in all likely places. If
a godly man can be cajoled, or bribed, or cowed, or made angry, the wicked will
make the attempt. Ready are they to twist his words, misread his intentions, and
misdirect his efforts; ready to fawn, and lie, and make themselves mean to the
last degree so that they may accomplish their abominable purpose. Selah.
The harp needs tuning after such a strain, and the heart needs lifting up
Verse 6. I said unto the LORD, Thou art my God. Here was
David's stay and hope. He was assured that Jehovah was his God, he expressed
that assurance, and he expressed it before Jehovah himself. That had need be a
good and full assurance which a man dares to lay before the face of the heart
searching Lord. The Psalmist when hunted by man, addressed himself to God. Often
the less we say to our foes, and the more we say to our best Friend the better
it will fare with us: if we say anything, let it be said unto the Lord. David
rejoiced in the fact that he had already said that Jehovah was his God: he was
content to have committed himself, he had no wish to draw back. The Lord was
David's own by deliberate choice, to which he again sets his seal with delight.
The wicked reject God, but the righteous receive him as their own, their
treasure, their pleasure, their light and delight. Hear the voice of
my supplications, O LORD. Since thou art mine, I pray thee hear my cries. We
cannot ask this favour of another man's god, but we may seek it from our own
God. The prayers of saints have a voice in them; they are expressive pleadings
even when they sound like inarticulate moanings. The Lord can discern a voice in our waitings, and he can and
will hearken thereto. Because he is God he can hear us; because he is our God he
will hear us. So long as the Lord doth but hear us we are content: the answer
may be according to his own will, but we do entreat to be heard: a soul in
distress is grateful to any one who will be kind and patient enough to hearken
to its tale, but specially is it thankful for an audience with Jehovah. The more
we consider his greatness and our insignificance, his wisdom and our folly, the
more shall we be filled with praise when the Lord attends unto our cry.
Verse 7. O GOD the Lord, the strength of my salvation, thou
hast covered my head in the day of battle. When he looked back upon
past dangers and deliverances, the good man felt that he should have perished
had not the Lord held a shield over his head. In the day of the clash of arms,
or of the putting on of armour (as some read it), the glorious Lord had been his
constant Protector. Goliath had his armour bearer, and so had Saul, and these
each one guarded his master; yet the giant and the king both perished, while
David, without armour or shield, slew the giant and baffled the tyrant. The
shield of the Eternal is a better protection than a helmet of brass, When arrows
fly thick and the battle axe crashes right and left, there is no covering for
the head like the power of the Almighty. See how the child of providence
glorifies his Preserver! He calls him not only his salvation, but the strength
of it, by whose unrivalled force he had been enabled to outlive the cunning and
cruelty of his adversaries. He had obtained a deliverance in which the strength
of the Omnipotent was clearly to be seen. This is a grand utterance of praise, a
gracious ground of comfort, a prevalent argument in prayer. He that has covered
our head aforetime will not now desert us. Wherefore let us fight a good fight,
and fear no deadly wound: the Lord God is our shield, and our exceeding great
Verse 8. Grant not, O LORD, the desires of the wicked. Even
they are dependent upon thee they can do no more than thou dost permit. Thou
dost restrain them; not a dog of them can move his tongue without thy leave and
license. Therefore I entreat thee not to let them have their way. Even though
they dare to pray to their, do not hear their prayers against innocent men.
Assuredly the Lord Jehovah will be no accomplice with the malevolent; their
desires shall never be his desires; if they thirst for blood he will not gratify
their cruelty. Further not his wicked devices They are so united as to be
like one man in their wishes; but do rot hear their prayers. Though hand join in
hand, and they desire and design as one man, yet do not thou lend them the aid
of thy providence. Do not permit their malicious schemes to succeed. The Lord
may allow success to attend the policy of the wicked for a time for wise reasons
unknown to us, but we are permitted to pray that it be not so. The petition
"Deliver us from evil" includes and allows such supplication. Lest they
exalt themselves. If successful, the wicked are sure to grow proud,
and insult the righteous over whom they have triumphed, and this is so great an
evil, and so dishonouring to God, that the Psalmist uses it in his pleading as
an argument against their being allowed to prosper. The glory of the wicked is
opposed to the glory of God. If God seems to favour them they grow too high for
this world, and their heads strike against the heavens. Let us hope that the
Lord will not suffer this to be. Selah. Here let us exalt our thoughts
and praises high over the heads of self exalting sinners. The more they rise in
conceit the higher let us rise in confidence.
Verse 9. As for the head of those that compass me about, let
the mischief of their own lips cover them. To the Lord who had
covered his head amid the din of arms the Psalmist appeals against his foes,
that their heads may be covered in quite another sense--covered with the reward
of their own malice. David's foes were so many that they hemmed him in,
encircling him as hunters do their prey. It is little wonder that he turns to
the Lord in his dire need. The poet represents his adversaries as so united as
to have but one head; for there is often a unanimity among evil spirits which
makes them the more strong and terrible for their vile purposes. The lex
talionis, or law of retaliation, often brings down upon violent men the
evil which they planned and spoke of for others: their arrows fall upon
themselves. When a man's lips vent curses they will probably, like chickens,
come home to roost. A stone hurled upward into the air is apt to fall upon the
thrower's head. David's words may be read in the future as a prophecy; but in
this verse, at any rate, there is no need to do so in order to soften their
tone. It is so just that the mischief which men plot and the slander which they
speak should recoil upon themselves that every righteous man must desire it: he
who does not desire it may wish to be considered humane and Christlike, but the
chances are that he has a sneaking agreement with the wicked, or is deficient in
a manly sense of right and wrong. When evil men fall into pits which they have
digged for the innocent we believe that even the angels are glad; certainly the
most gentle and tender of philanthropists, however much they pity the sufferers,
must also approve the justice which makes them suffer. We suspect that some of
our excessively soft spoken critics only need to be put into David's place, and
they would become a vast deal more bitter than he ever was.
Verse 10. Let burning coals fall upon them. Then will they
know that the scattering of the firebrands is not the sport they thought it to
be. When hailstones and coals of fire descend upon them, how will they escape?
Even the skies above the wicked are able to deal out vengeance upon them. Let
them be cast into the fire. They have kindled the flames of strife, and it
is fair that they should be cast therein. They have heated the furnace of
slander seven times hotter than it was wont to be heated, and they shall be
devoured therein. Who would have pitied Nebuchadnezzar if he had been thrown
into his own burning fiery furnace? Into deep pits, that they rise not up
again. They made those ditches or fosses for the godly, and it is meet
that they should themselves fall into them and never escape. When a righteous
man falls he rises again; but when the wicked man goes down "he falls like
Lucifer, never to hope again." The Psalmist in this passage graphically depicts
the Sodom of the wicked persecutor: fire falls upon him from heaven; the city
blazes, and he is cast into the conflagration; the vale of Siddim is full of
slime pits, and into these he is hurried. Extraordinary judgment overtakes the
extraordinary offender: above, around, beneath, all is destruction. He would
have consumed the righteous, and now he is consumed himself. So shall it be: so
let it be.
Verse 11. Let not an evil speaker be established in the
earth. For that would be an established plague, a perpetual curse. Men of
false and cruel tongues are of most use when they go to fatten the soil in which
they rot as carcases: while they are alive they are the terror of the good, and
the torment of the poor. God will not allow the specious orators of falsehood to
retain the power they temporarily obtain by their deceitful speaking. They may
become prominent, but they cannot become permanent. They shall be disendowed and
disestablished in spite of all that they can say to the contrary. All evil bears
the element of decay within itself; for what is it but corruption? Hence the
utmost powers of oratory are insufficient to settle upon a sure foundation the
cause which bears a lie within it. Evil shall hunt the violent man to
overthrow him. He hunted the good, and now his own evil shall hunt him. He
tried to overthrow the goings of the righteous, and now his own unrighteousness
shall prove his overthrow. As he was violent, so shall he be violently assaulted
and hunted down. Sin is its own punishment; a violent man will need no direr
doom than to reap what he has sown. It is horrible for a huntsman to be devoured
by Iris own hounds; yet this is the sure fate of the persecutor.
Verse 12. I know that the Lord will maintain the cause of
the afflicted, and, the right of the poor. All through the Psalm the
writer is bravely confident, and speaks of things about which he had no doubt:
in fact, no Psalm can be more grandly positive than this protest against
slander. The slandered saint knew Jehovah's care for the afflicted, for lie had
received actual proofs of it himself. "I will maintain it" is the motto of the
great Defender of the rights of the needy. What confidence this should create
within the bosoms of the persecuted and poverty stricken! The prosperous and
wealthy can maintain their own cause, but those who are otherwise shall find
that God helps those who cannot help themselves. Many talk as if the poor had no
rights worth noticing, but they will sooner or later find out their mistake when
the Judge of all the earth begins to plead with them.
Verse 13. Surely the righteous shall give thanks unto thy
name. The former Psalm had its "surely", but this is a more pleasing one. As
surely as God will slay the wicked he will save the oppressed, and fill their
hearts and mouths with praises. Whoever else may be silent, the righteous will
give thanks; and whatever they may suffer, the matter will end ill their living
through the trial, and magnifying the Lord for his delivering grace. On earth
ere long, and in heaven for ever, the pure in heart shall sing unto the Lord.
How loud and sweet will be the songs of the redeemed in the millennial age, when
the meek shall inherit the earth, and delight themselves in the abundance of
peace! The upright shall dwell in thy presence. Thus shall they
give thanks in the truest and fullest manner. This abiding before the Lord shall
render to him "songs without words", and therefore all the more spiritual and
true. Their living and walking with their God shall be their practical form of
gratitude. Sitting down in holy peace, like children at their father's table,
their joyful looks and language shall speak their high esteem and fervent love
to him who has become their dwelling place. How high have we climbed in this
Psalm--from being hunted by the evil man to dwelling in the divine presence; so
doth faith upraise the saint from the lowest depths to heights of peaceful
repose. Well might the song be studded with Selahs, or uplifters.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. Another Psalm "of David", to be sung by
all saints, even as it was used by their Head, David's Son. In it we have (Ps
140:1-3) the picture of the wicked, with a "Selah", that bids us
pause over its dark colours. Then we have (Ps 140:4-5) a view of the snares
spread by the wicked, with another "Selah" --pause. Thereafter, we see a soul
in the attitude of faith (Ps 140:6-8). They are laying the snares,
but calm as Elisha beholding the Syrian host assembling (2Ki 6:15), the stayed
"I have said to the Lord, My God art thou"; and then he prays, putting a "Selah" at the close, that we may
again pause and survey the scene. --Andrew A. Bonar.
Whole Psalm. There is no doubt that this Psalm expresses
the feelings of David on the first intelligence of Saul's setting out
anew in pursuit of him (comp. Ps 140:2). And then, in Psalm 141, we have
his supplication at the time when this danger was ever approaching nearer.
Various things are said in this Psalm (according to the Hebrew) primarily of a
single person (Saul:) thus e.g. Ps 140:1,4; and the numerous tongues of which
David complains (Ps 140:3) are just the tongues of traitors who again informed
Saul of this new place of David's residence in the wilderness of Engedi, where
he might have imagined himself so secure. The laying of snares (Ps 140:5) agrees
perfectly in part with this treachery, and in part with the search after David
by Saul and his numerous army, mentioned in 1Sa 24:2. In the same way might the
burning coals, spoken of in Ps 140:10, and likewise the deep pits (German,
floods) mentioned there, have suggested themselves most naturally to David upon
the rocks of Engedi, where he had the Dead Sea just before him. Ps 140:10 seems
also to allude to the events which happened on the night before the destruction
of Sodom. --T. C. Barth, in "The Bible Manual."
Whole Psalm. As in Psalm 138. David set before his seed
God's promise as the anchor of hope (2Sa 7:1-17); and in Psalm 139, God's
omniscience as our consolation in danger and motive for shunning evil; so in
this Psalm he sets forth the danger from calumnious enemies, and our only safety
in Jehovah, our strength. --Andrew Robert Fausset.
Verses 1, 4, 6, 8. Good men live by prayer. He who gets to the
throne of grace is covered by the cloud of glory, through which no sun can smite
by day, nor moon by night. --William Swan Plumer.
Verses 1, 7-11. On the first reading of this Psalm one is
inclined to think that there is somewhat of fierceness and bitterness in it,
which is hardly consistent with the character of a child of God, and therefore
unbecoming in David...And yet I really think that a little more examination of
the language of this Psalm will lead us to believe that we are doing David wrong
in affixing anything like a meaning or desire of vindictiveness to his words. Assuredly we can find no fault with one who takes his wrongs in
prayer to God; who, like Hezekiah, takes the roll of his cares, and sorrows, and
trials, and spreads it before the Lord. And this is what David does in the very
first verse: "Deliver me, O Lord, from the evil man; preserve me from
the violent man." I do not think a person who does this, who, when smarting
under a sense of injury and wrong, goes at once to God and lays open his heart
to him, is likely to go very far wrong; for even though he may have begun in
somewhat of an unkindly spirit, yet prayer opens before us such a sight and
sense of our own guiltiness and wrongs towards God, and thereby exercises such
an abasing, as well as healing and soothing, influence over our feelings towards
others, that we might almost be assured that he whose prayer might begin even
with a vehement enumeration of his own wrongs, would end with something very
like a determination to bless them that cursed, and to do good to them that
hated him. You will observe, too, how, from first to last, David leaves
his cause in God's hands; it is not "my sword and my bow that shall help me"; he
counted them vain things to help a man; and therefore, as he had so often said
in other Psalms; "The Lord was his shield and his defence", and as God had
already shielded his head in the day of battle, so he prays for the same
protection against his enemies now. --Barton Bouchier.
Verses 1, 11. Three special forms of Satanic energy are
individualized. The evil or wicked man, the violent man, and the man of tongue
are severally appealed from by the suppliant speaker of the prayer of faith.
Verse 2. Continually are they gathered together for war.
Literally, this clause reads, who gather wars, and so some understand it.
But it is well known that the prepositions are often omitted in the Hebrew, and
no doubt he means that they stirred up general enmity by their false information
which acted as a trumpet sounding to battle. --John Calvin.
Verses 2-3. The wicked assault the righteous with three
weapons: -- with the heart, by conspiracy; with the tongue, by lying; and with
the hand, by violence. --John Lorinus, 1569-1634.
Verse 3. They have sharpened their tongues like a serpent.
To sharpen or whet the tongue imports the keenest and most extreme kind of
talkativeness, much more to sharpen the tongue "like a serpent."
Naturalists tell us that no living creature stirs his tongue so swiftly as a
serpent, and serpents are therefore said to have a treble tongue, because,
moving their tongue so fast, they seem to have three tongues. The Psalmist
means--the wicked speak thick and threefold, they sting and poison me with their
tongues. --Joseph Caryl.
Verse 3. They have sharpened their tongues like a serpent.
This is an exact description of the way in which a serpent darts out his tongue
before he inflicts the wound. See him: his head is erect, and his piercing eye
is wildly and fiercely fixed on the object; the tongue rapidly appears and
disappears, as if by that process it would be sharpened for the contest. Thus
were the enemies of David making sharp their tongues for his destruction.
--Joseph Roberts, in "Oriental Illustrations of the Sacred
Verse 3. They have sharpened their tongues like a serpent,
etc. Is it not a fact, that there are many men, the very existence of whom
is a baneful poison, as it were? They dart their livid tongue like the tongue of
a serpent; and the venom of their disposition corrodes every object upon which
it concentrates itself; ever vilifying and maligning, like the ill omened bird
of night. --Pliny.
Verse 3. They have sharpened their tongues like a serpent.
As the adder skilfully prepares herself for her work of death, so do the unhappy
children of slander and falsehood prepare themselves, by every possible effort,
for injuring their unoffending victims. --John Morison.
Verse 3. In St. James's day, as now, it would appear that
there were idle men and idle women, who went about from house to house, dropping
slander as they went, and yet you could not take up that slander and detect the
falsehood there. You could not evaporate the truth in the slow process of the
crucible, and then show the residuum of falsehood glittering and visible. You
could not fasten upon any word or sentence, and say that it was calumny; for in
order to constitute slander, it is not necessary that the word spoken should be
false--half truths are often more calumnious than whole falsehoods. It is not
even necessary that a word should be distinctly uttered; a dropped lip, an
arched eyebrow, a shrugged shoulder, a significant look, an incredulous
expression of countenance, nay, even an emphatic silence, may do the work; and
when the light and trifling thing which has done the mischief has fluttered off,
the venom is left behind, to work and rankle, to inflame hearts, to fever human
existence, and to poison human society at the fountain springs of life. Very
emphatically was it said by one whose whole being had smarted under such
affliction, Adders' poison is under their lips. --Frederick William
Verse 3. Slander and calumny must always precede and
accompany persecution, because malice itself cannot excite people against a good
man, as such; to do this, he must first be represented as a bad man. What can be
said of those who are busied in this manner, but that they are a "generation of
vipers", the brood of the old "Serpent", that grand accuser and calumniator of
the brethren, having under their tongues a bag of "poison", conveying instant
death to the reputation on which they fasten. Thus David was hunted as a rebel,
Christ was crucified as a blasphemer, and the primitive Christians were tortured
as guilty of incest and murder. --George Horne.
Verse 3. Man consists of soul and body; the body is but the
shadow, or at best but the bearer of the soul: it's the soul that bears God's
image; it's the soul especially for which Christ died. Now, by how much the soul
is more precious than the body, by so much are the helps more excellent, and the
enemies more dangerous than the body's. The body is fed with meat; but it is
perishing meat (1Co 6:13); but the food of the soul is the heavenly manna (Joh
6:27). Answerably, the enemies are more hurtful, for that that hurts or kills
the body toucheth not the soul; but what hurts or kills the soul kills the body
with it, and destroys the whole man. The conclusion is, that therefore the bane
or poison of the soul is much more hideous, horrible and hateful than that of
the body; and of that poison speaks the present Scripture: adders' poison is
under their lips.
A strange text, some may say, and 'tis true; but it is the
fitter for these strange times, wherein the poison both of soul and body so far
prevails. The words do describe in part the malignant and malicious nature of
the unregenerate and sinful man; and to that purpose are they cited by the
apostle to the Romans (Ro 3:13). The asp is but a little creature; but
not a little poisonous. So little a creature hath been the bane and death of
many a great person; let one suffice for all. That royal and renowned Cleopatra,
queen of Egypt, chose rather to die by the biting of two asps than to be carried
in triumph at Rome by Augustus. The manner of their poisoning is this, --he that
is bitten by the asp falls forthwith into a gentle sweat and a sweet sleep, and
his strength and vital spirits decay and weaken by little till he die; thus the
present pain is little, but the stroke is deadly. And even such stings are the
tongues, and such swords the words of wicked men. And no marvel; for what can
come but poisonous words and actions from them whose very inward nature is all
The poison of the soul is only sin, and this is like to
poison in many respects. Poison, wherever it enters, stays not there, but
diffuses itself all over the body, and never ceaseth till it has infected all.
Such is the nature of sin; enter where it will it creeps from one member of the
body to another, and from the body to the soul, till it has infected tim whole
man; and then from man to man, till a whole family; and stays not there, but
runs like a wildfire, from family to family, till it has poisoned a whole town,
and so a whole country, and a whole kingdom. Woeful experience proves this true,
both for Popish opinions, idle fashions, vain customs, and ill-- examples of all
sorts, which once set on foot, spread themselves over the politic body of church
and commonwealth, like a gangrene or a leprosy over the natural body, or like a
poison through all the blood. Poison, having entered anywhere, as it seeks to
creep presently over all, so desires it especially to seize upon the heart; such
a malice and pride lies in the malignant nature of it, that it aspires to the
heart; and such a craft and cunning lurks in it, that having once entered, it
creeps closely and unfelt till it gets to the heart; but having possessed itself
of that sovereign part of man, then like a tyrant it reigns and rages, and
infecting first the vital blood and noble parts, it diffuses itself over all and
every part. And such is the nature of sin, the spiritual poison of the soul;
enter where it will, it is tim heart it aims at, and it will never stay till it
comes there. The truth of this is so clear that proofs are needless; for who
knows not that the senses are but the doors or windows, but the heart is the
throne, and the soul itself the seat of sin: and hence it is that Solomon
advises, --"My son, keep thy heart with all diligence": Pr 4:23. --William
Crashaw, in "The Parable of Poyson," 1618.
Verse 3. Adders' poison is under their lips. The word
rendered "adder", bwvke,
achsub, occurs here only; and it is perhaps impossible to determine what
species is intended. As the word, in its proper signification, seems to express
coiling, or bending back--an act common to most serpents--the name has perhaps no
determinate reference; or it may be another name for the pethen,
mentioned under Job 20.; which seems also to have been the opinion of the
Seventy, as they render both words by, aspiv, and are followed by the Vulgate (aspis). As to the poison, it will be observed, that in the
venomous serpents there is a gland under the eye secreting the poisonous matter,
which is conveyed, in a small tube or canal, to the end of a fang which lies
concealed at the roof of the mouth. This fang is moveable at the pleasure of the
serpent, and is protruded when it is about to strike at an antagonist. The
situation of this poison, which is, in a manner, behind the upper lip, gives
great propriety to the expression, "adders' poison is under their lips."
The usage of the Hebrew language renders it by no means improbable that the fang
itself is called Nwvl lashon, a tongue,
in the present text; and a serpent might then be said to sharpen its tongue,
when, in preparing to strike, it protruded its fangs. We do not see any
explanation by which a more consistent meaning may be extracted from the
expression here employed. --John Kitto, in the "Pictorial Bible."
Verse 3. Often the tongue of the serpent is spoken of as the
seat of its venom. This is popular, not scientific language. --William Swan
Verse 3. Adder. The word acshub (pronounced,
ak-shoob), only occurs in this one passage. The precise species represented by
this word is unknown. Buxtorf, however, explains the word as the Spitter, "illud
genus quod venelmm proeul exspuit." Now, if we accept this derivation, we must
take the word acshub as a synonym for pethen. We have already
identified the Pethen with the Naja haje, a snake which has the power of
expelling the poison to some distance, when it is out of reach of its enemy.
Whether the snake really intends to eject the poison, or whether it is merely
flung from the hollow fangs by the force of the suddenly checked stroke, is
uncertain. That the Haje cobra can expel its poison is an acknowledged fact, and
the Dutch colonists of the Cape have been so familiarly acquainted with this
habit, that they have called this reptile by the name of Spuugh Slange, or
Spitting Snake, a name which, if we accept Buxtorf's etymology, is precisely
equivalent to the word acshub. --J.G. Wood, in "Bible Animals."
Verses 3, 5, 8. Selah. We meet with Selah here for the first
time since Psalm 89. From Psalm 90 to Psalm 140 no Selah occurs. Why omitted in
these fifty we cannot tell any more than why so often recurring in others.
However, there are only about forty Psalms in all in which it is used.
--Andrew A. Bonar.
Verse 4. Keep me, etc. From doing as they do, or as they
would have me do, or as they promise themselves I will do. --Matthew
Verse 4. Preserve me from the violent man. The second clause
of the first versicle of this verse is the same as the second versicle of Ps
140:1, which seems the burden of the song. --"Speaker's Commentary."
Verse 4. To overthrow my goings. To take my feet from under
me, to destroy the basis of belief, the power of advance in good works, that we
may turn back from the way of salvation, or fall upon it, or, at any rate, may
go very slowly along it. --Neale and Littledale.
Verse 5. The proud have hid a snare for me, and cords. The
following story illustrates how cords have been used by thieves so lately
as the year 1822: --"Two skilful leaders of Dacoits, having collected some forty
followers, and distributed among them ten matchlocks, ten swords, and
twenty-five spears, waylaid a treasure going from the native Collector's
treasury at Budrauna to Goruckpore. The prize consisted of 1,200 pounds of
sterling, and was guarded by a Naik, or corporal, with four sepoys and five
troopers. It had to pass through a dense jungle, and it was settled--said one of
them in after years--that the attack should take place there; that we should have
strong ropes tied across the road in front and festooned to trees on both sides,
and, at a certain distance behind, similar ropes festooned to trees on one side,
and ready to be fastened on the other, as soon as the escort of horse and foot
should get well in between them. Having completed these preparations the gang
laid down on either side of the road patiently awaiting their prey. `About five
in the morning, 'continued the narrator, `we heard a voice as if calling upon
the name of God (Allah), and one of the gang started up at the sound, and said,
"Here comes the treasure!" We put five men in front with their match locks
loaded--not with ball but shot, that we might, if possible, avoid killing
anybody. When we got the troopers, infantry, and treasure all within the space,
the hind ropes were run across the road, and made fast to the trees on the
opposite side, and we opened a fire in upon the party from all sides. The foot
soldiers got into the jungle at the sides of the road, and the troopers tried to
get over the ropes at both ends, but in vain.' The corporal and a horse were
killed; two troopers wounded, and the treasure carried off in spite of a hot
pursuit." --From James Hutton's "Popular Account of the Thugs and Dacoits
of India", 1857.
Verse 5. The proud have hid a snare for me, and cords. There
was "a trap hidden for him with cords"; a trap being sunk into some frequented
hath, and always covered over with grass or brushwood, and having long cords
attached to each side, by which the hunter, lurking at a little distance, might
close it whenever he saw the game stepping on the spot. But the net spread for
him by his enemies extended to the very "side of the encampment", which
indicates, that even among the soldiers lying around him, there were some who
had been bribed and persuaded to watch and betray him. --Benjamin Weiss, in "A
New Translation of the Psalms, with Notes," 1858.
Verse 5. Snare. Net. Gins. The several uses to which the
contrivances denoted by the Hebrew words thus rendered were respectively
applied, do not appear to be well ascertained. In general the Psalmist alludes
to the artifices employed for capturing birds or beasts. It is, however, a
curious circumstance, as noticed by Thevenot, that artifices of this kind are
literally employed against men as well as other animals by some of the
Orientals. "The most cunning robbers in the world", says he, "are in this
country. They use a certain slip with a running noose, which they cast with so
much sleight about a man's neck when they are within reach of him, that they
never fail, so that they strangle him in a trice." --Richard Mast.
Verse 6. The voice of my supplications. The one safety for
simple and unlearned people when assailed by the crafty arguments of heretics
and infidels is not controversy, but prayer, a weapon their adversaries seldom
use and cannot understand. --Bruno of Aste, 1123.
Verse 7. Thou hast covered my head in the day of battle.
Hebrew, of armour. For David had never indeed any battle with Saul, but
declined it; but Saul often armed against him; but then God's providence covered
him as a shield: but the head is only spoken of to set forth his whole body,
because that is chiefly aimed at by the enemy, as where the life principally
lieth. --John Mayer.
Verse 7. Thou hast covered my head, etc. That is, I had no
other helmet or armour but thy Almighty power in the day when I fought with
Goliath. 1Sa 17:39-40,50. --Thomas Fenton.
Verse 7. Thou hast covered my head in the day of battle. A
captain or prince had always beside him in battle an armour bearer, whose duty
it was "to cover his master's head", that is, to ward off with the shield the
blows aimed at his head, and which, in the heat of the fight, had escaped his
own notice. --Benjamin Weiss.
Verse 8. His wicked device; which is to destroy me.
"Exalt themselves"; not only against me, but against thee also, as
if by their power and policy they had frustrated thy design and promise made to
me. --M. Pool.
Verse 9. As for the head of those that compass me about,
etc. God, he saith, had covered his head in the day of battle: now contrariwise
ho showeth what should cover the head of his enemies, viz., it should come to
them as with their lips they had maliciously spoken against him; for it may be
thus rendered--"The head of my besieger, let the trouble of his lips cover it":
for cursing, "let him be covered with cursing as with a cloak." --John
Verse 9. Those that compass me about. For an explanation of
this expression we would refer the reader to "The Treasury of David", vol.
1.p. 387, where he will find two very pertinent extracts from
J. Stevenson and Dr. Shaw.
Verse 9. The mischief of their own lips. The pride and
hauteur of the Jews in our Lord's day brought the Roman arms upon them, and
caused them to fall into irremediable ruin. They invoked their own fate by
exposing themselves to an invasion from Rome at all; but they did it still more
in that terrific cry--"His blood be upon us and on our children." --William
Hill Tucker, in "The Psalms, with Notes, Shewing their Prophetic and
Christian Character," 1840.
Verses 9-10. Such passages admit of translation in the
future, and are rather predictions than imprecations. --Ingram Cobbin,
Verses 9-11. The prophet, in these three verses, predicted
those just judgments which heaven will inflict on the slanderers and persecutors
of the righteous. Their lips, which uttered mischief against others, shall be
the means of covering themselves with confusion, when out of their own mouths
they shall be judged. Those tongues which have contributed to set the world on
fire, shall be tormented with the hot burning coals of eternal vengeance: and
they, who, with so much eagerness and diligence have prepared pits for the
destruction of their brethren, shall be cast into a deep and bottomless pit, out
of which they will not rise up again any more for ever. Evil speakers and false
accusers shall gain no lasting establishment, but punishment shall hunt sin
through all its doubles, and seize it at last as its legal prey. Let these great
truths be firmly rooted in our hearts, and they will keep us steady in the worst
of times. --George Horne.
Verse 10. Let burning coals fall upon them, etc. The
Psalmist seems here to allude to the destruction of the Sodomites. In these
imprecations he considered his enemies as the enemies of God, rather than as his
own; and lie thus cursed them, as knowing, in the quality of a prophet, that God
himself had cursed them: and therefore these sorts of imprecations do not
authorize other persons to curse their enemies. --Thomas Fenton.
Verse 10. Let burning coals full upon them, etc. An
imprecation which (with the similar previous one, Ps 9:6, etc.) is a prophecy;
and one which, while it has had no fulfilment in the case of David's enemies, or
any persecutors of the church in times past, brings again vividly before the
mind the fiery judgment of the Lord's coming, and the awful sentence already
pronounced against "the beast and false prophet", the leaders of the
confederation of the kings of the earth and their armies, then "gathered
together to make war against him" --"these were cast alive into the lake of fire
burning with brimstone": Re 19:19-20. So before, Ps 55:15 63:9. --William De
Verse 11. Let not an evil speaker a man full of tongue
be established, etc. The man given to talk, the liar, the flatterer,
the detractor, the scold, the brawler, "shall not be established in
the earth", for such people are abhorred by the wicked as well as by the
good. --Robert Bellarmine.
Verse 11. Let not an evil speaker be established, etc. The
positions laid down in this verse will find abundant illustration in every age
of the church. "An evil speaker", who takes delight in wounding the
reputation of others, is seldom established or prospered in the earth.
Providence fights against such an unhappy wretch. "The violent man", the
ishmaelite whose hand is against every man, is in general overthrown by the very
same weapons which he wields against others. --John Morison.
Verse 11. An evil speaker. By "a man of the tongue", as the
original has it, the Hebrews express a detractor or sycophant; one
who gives his tongue the liberty to vent what mischief lie pleases. The Chaldee
here expresses it by a delator or vile informer with a threefold
or three forked tongue;because such a man wounds three at once;
the receiver, the sufferer, and himself. --Thomas Fenton.
Verse 11. Evil shall hunt the violent man to overthrow him.
'Tis an allusion to hounds that are of a quick scent, and pursue the game with
pleasure; they do not see the deer or the hare, yet they follow upon the scent;
and though they have sometimes a very cold and dead scent, yet they will follow
and work it out. Thus "evil shall hunt the violent man to overthrow
him"; and though sometimes he hath, as it were, got out of the view or sight
of evil, and thinks himself under covert, yet these evils, like a company of
greedy hounds, will pursue till they have overtaken and overthrown him.
Verse 12. I know. For I have a promise of it, and that's
infallible. --John Trapp.
Verses 12-13. I know that the Lord will maintain the cause,
etc. Why, how comes the Psalmist so confident? "Surely the righteous
shall give thanks unto thy name": as if he had said, Thou hast a name for
a gracious and faithful God in thy promise, and this thou wilt never suffer to
be blotted by failing in thy work. Christian, thou mayest venture all thou art
worth on the public faith of Heaven: "His words are pure, as silver tried seven
times in a furnace." He that will not suffer a liar or covenant breaker to set
foot on his holy hill, will much less suffer any one thought of falseness or
unfaithfulness to enter into his own most holy heart. --William Gurnall.
Verse 13. Surely the righteous shall give thanks unto thy name,
etc. Teacheth us two things, first, that it becometh the godly to show
themselves continually thankful, because God is continually merciful to them;
secondly, what is the excellent estate and condition of God's children, which,
though it do not yet appear, yet shall it in the end break forth with fulness of
glory." --Thomas Witcocks.
Verse 13. The upright shall dwell in thy presence. "Sit
in thy presence", as thy friends or guests or favoured servants.
Perhaps it may mean sit (enthroned) before thee. Compare Mt 19:28. Some
understand the sense to be shall dwell (in the land) before
thee, i.e., under thy protection and inspection. --Joseph Addison
HINTS TO THE VILLAGE PREACHER
1. The particular source of David's affliction: it was from
men. In this he was a type of Christ.
a) Their wickedness: "the evil man."
b) Their violence: "the violent man."
c) Their malicious designs: "which imagine mischiefs in their
d) Their confederacy: "continually are they gathered together
e) Their false accusations: "They have sharpened their tongues
like a serpent", etc. (Ps 140:3).
f) Their avowed design: "they have purposed to overthrow my
goings" (Ps 140:4).
g) Their intrigues (Ps 140:5).
2. His universal remedy: "Deliver me, O Lord"; "preserve" and
help me. His defence is,
a) In God.
b) In prayer to God. --G. R.
Verses 1-5. In our position, age, and country, we are not in
danger of violence from men, as was David; still, no man is absolutely safe
front the danger.
1. Mention some eases not yet impossible.
a) A Christian workman, because he cannot comply with
unrighteous customs, excites the animosity of his fellow workers. They will do
him mischief, spoil his work, steal his tools, speak evil of him, until his
employer discharges him to restore peace in the factory.
b) A Christian clerk or shop assistant, because his presence is
a check upon his sinful companions, may have snares laid for him, etc.
2. Suggest advice, useful, should such a case arise.
a) Resort to God with a "Deliver me", and a "Preserve me."
b) Maintain integrity and uprightness.
c) Should the mischievous ones succeed, still trust in God, who
can make their mischief lead to your profit, and make his goodness outwit their
devices. --J. F.
Verse 3. The depraved state of the natural man as to his
Verse 4. (first clause). A wise prayer. The wicked
will slander, and oppress, or mislead, flatter and defile. No one can keep us
but the Lord.
Verse 5. The Dangers of Society.
1. The secrecy of the attacks of the ungodly: "hid a snare."
2. The variety of their weapons: "and cords."
3. The cunning choice of position: "by the wayside."
4. The object of their designs: "for me": they desire to
destroy the man himself.
Verse 5. The Net by the Wayside, or, covert temptations;
temptations brought near, and made applicable to daily life.
1. The language of assurance.
2. The plea for acceptance in prayer.
Verses 6-7. David comforted himself,
1. In his interest in God: "I said...thou art my God."
2. In his access to God: he had leave to speak to him, and
might expect an answer of peace: "Hear", etc.
3. In the assurance he had of help from God, and happiness in
him (Ps 140:7).
4. In the experience he had formerly of God's care of him:
"Thou hast covered my head in the day of battle." --Matthew Henry.
Verses 6-8. Three arguments to be pleaded in a prayer for
1. The believer's covenanted property in God. "I said... thou
art my God."
2. The past mercies of God. "Thou hast covered", etc.
3. The impropriety of the wicked being encouraged in their
wickedness, Ps 140:8. --J. F.
Verses 6-12. The Consolations of the Believer in Time of
1. What he can say.
2. What he can remember.
3. What he is assured of.
Verses 6-7, 12-13. Times of Assault, Slander, and Temptation
should be special times of Prayer and Faith. David here makes prominent five
1. Possession asserted.
a) The Possession: "My God." Opposed to idols. Beloved by self.
b) The Claim published.
c) The Witness selected. Secret. Sacred. Searching.
d) The Occasion chosen.
2. Petition presented.
a) His prayers were frequent.
b) His prayers were full of meaning.
c) His prayers were meant for God.
d) His prayers needed divine attention.
3. Preservation experienced.
a) God had been his Armour bearer.
b) God had guarded his most vital part.
c) God had saved him.
d) God's strength had been displayed.
4. Protection expected.
a) God is a righteous Judge.
b) God is a compassionate Friend.
c) God is a well known Guardian.
5. Praise predicted.
a) Praise assured by gratitude.
b) Praise expressed by words.
c) Praise implied by confidence.
d) Praise practised by communion.
Verse 9. How the sin of evil speakers comes home to them.
--W. B. H.
Verse 11. (first clause.)
1. Notice a few varieties of evil speakers.
a) Liars; the common liar, the trade liar, the stock exchange
liar, the political liar, etc.
b) Scandal mongers.
c) Blasphemers and swearers.
d) Libertines and seducers.
e) Sceptics and new theology inventors.
2. The propriety of the prayer.
a) Because evil speaking is intrinsically an evil thing.
b) It is an extensively injurious thing.
c) He who would have God's truth established must needs desire
that evil speaking must fail.
3. The limitation of the prayer: "In the earth."
a) It is certain an evil speaker cannot be established in
heaven, nor in hell.
b) The earth is the only sphere of his influence; but, alas!
men on the earth are too prone to be influenced by him.
c) Then, become righteous and true, by faith in the Righteous
One and the "Truth." --J. F.
Verse 11. (second clause.) The Cruel Hunter pursued
by his own Dogs.
Verse 11. (second clause.) Theme--Sins committed, and
not repented of, pursue men to their ruin.
a) They may raise a force of opposition from men. Tarquin,
b) They may precipitate ruin, as Haman was hunted by his own
sin to the gallows.
c) They may arouse destructive remorse, as in Judas.
d) Certainly they will pursue to the judgment seat, and hunt
the soul into hell.
a) How fearful a thing must sin be.
b) The mole terrible because self created.
c) Flee from the avenging pursuers to Christ, the only and safe
refuge. --J. F.
Verse 11. (second clause.) The hunt and pursuit of
the violent sinner.
1. The progress of the chase.
a) At first the victim is ignorant of it.
b) But ere long he finds Scripture, conscience, God, Death, at
c) His own sins cry loudest after him.
2. The issue of the hunt. Hemmed in, overthrown, lost for ever,
unless he repent.
3. Another Huntsman. "The Son of man is come to seek and save
that which was lost." --W. B. H.
1. The known fact.
2. The reasons for being so assured of it.
3. The conduct arising out of the knowledge.
Verse 12. Something worth knowing.
1. By the afflicted and the poor who trust in the Lord.
2. By the oppressors who afflict and do the wrong.
3. By all men, that they may trust in the Lord, and praise him
for his compassion towards the needy, and for his even handed justice. --J.
1. Trust under all circumstances (Ps 140:12).
2. Gratitude for all things: "The righteous shall give thanks
unto thy name."
3. Safety at all times: "The upright shall dwell in thy
presence." --G. R.
Verse 13. One of the noblest forms of praise, --dwelling in
the presence of God. Or, reverent regard to God's presence, holy communion with
the Lord, confiding rest in God's dealings, obedient doing of the heavenly
will--the best way of giving thanks to God.
Verse 13. Two assertions beyond contradiction.
1. The righteous are sure to give thanks to God, let others be
as thankless as they will. For,
a) They recognise all their good as coming from God.
b) They realise themselves as unworthy of the good they
c) They are anxious to do right, because they are righteous;
and that involves thanksgiving.
d) Thankfulness is a part of the joy derived from what they
2. The upright are sure to dwell in God's presence.
a) In the sense of setting the Lord before them.
b) In the sense of an abiding present fellowship with God.
c) In the sense of enjoying God's approval.
d) In the sense of dwelling in heaven for ever. --J. F.