Psalms · Chapter 140

Verse 1. From the evil man] Saul, who was full of envy, jealousy, and cruelty against David, to whom both himself and his kingdom were under the highest obligations, endeavoured by every means to destroy him.

Verses 1-3. Deliver me from the evil man — Either Saul, or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse. Continually, are they gathered, &c. — To execute those bloody enterprises which they have devised. They have sharpened their tongues, &c. — Their malicious hearts have excited their tongues to utter vile slanders against me, using words as sharp and piercing as the sting of a serpent. Adder’s poison is under their lips — There is so much malignity in all they say, that one would think there was nothing under their lips but adder’s poison. “Slander and calumny,” says Dr. H., “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.”

Verse 1. From the evil man, Doëg the Edomite: from the violent man, Saul, whose name through delicacy David now forbears to mention. 1 Samuel 22. 23.

1. Deliver me… preserve me—The first verb is in the imperative, the second in the indicative future, thus: Deliver me… thou wilt preserve me. The first is a prayer, the second an expression of confidence in the answer of prayer. “The insensible transition from direct prayer to confident anticipation is characteristic of the psalms of David.”—Alexander. Evil man… violent man—The former is a worthless man, without conscience or principle; the latter is one whose internal badness has developed into overt acts of outrage. The danger from the former is false faith, betrayal; from the latter, destruction. From the former he would be delivered, literally, drawn away; from the latter, preserved, literally, defended, by the direct exercise of power. The parallelism is very regular and forcible. The evil man here deprecated was not an ideal person, but one who had already signalized himself for falsehood, treachery, and deeds of blood. This was not Saul, of whom David never spoke with disrespect, but Doeg, the fit type of Judas Iscariot. See introductory note, and Psalm 109:8.

Verse 2. They gathered together] He and his courtiers form plots and cabals against my life.

Verses 1-3. Deliver me from the evil man — Either Saul, or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse. Continually, are they gathered, &c. — To execute those bloody enterprises which they have devised. They have sharpened their tongues, &c. — Their malicious hearts have excited their tongues to utter vile slanders against me, using words as sharp and piercing as the sting of a serpent. Adder’s poison is under their lips — There is so much malignity in all they say, that one would think there was nothing under their lips but adder’s poison. “Slander and calumny,” says Dr. H., “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.”

2. Mischiefs in their heart—Here is the seat and fountain of all deeds of wrong and violence. Matthew 15:18, 19. Satan’s workshop and council chamber are in the hearts “of the children of disobedience.” Ephesians 2:2. Continually are they gathered together for war—Literally, Every day they gather war, or, All the day they are assembled to excite war. The latter is the probable sense, judging from the use of the word gather, in Psalm 56:6; 59:4; Isaiah 54:15. This also forms a fit parallel to their devising “mischiefs in their heart,” in the previous member. The Septuagint reads, “All the day they prepared war.” The version of the “Common Prayer Book” reads, “They stir up strife all the day long.”

V. 3. Tongues-Using words as sharp and piercing as the sting of a serpent.

Verse 3. They have sharpened their tongues] They employ their time in forging lies and calumnies against me; and those of the most virulent nature.

Verses 1-3. Deliver me from the evil man — Either Saul, or Doeg, or some other malicious enemy, or rather enemies; the word man being taken collectively for men, as appears from the next verse. Continually, are they gathered, &c. — To execute those bloody enterprises which they have devised. They have sharpened their tongues, &c. — Their malicious hearts have excited their tongues to utter vile slanders against me, using words as sharp and piercing as the sting of a serpent. Adder’s poison is under their lips — There is so much malignity in all they say, that one would think there was nothing under their lips but adder’s poison. “Slander and calumny,” says Dr. H., “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.”

3. Sharpened their tongues like a serpent—The description is that of a serpent darting out his tongue before inflicting the wound. Roberts: “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.” The Hebrew word here rendered adder, would seem to be used in a general way to signify a serpent of some kind, but not determinate as to species. As a compound word the two parts together would signify, according to Gesenius, to coil up and to lie in wait, which might apply to various species, but specially to the cerastes, or horned adder, a dangerous wayside serpent, alluded to Genesis 49:17. Others apply it to the toxicoa, so well known in northern Africa, also in Palestine and Syria. Poison… under their lips—The secreted poison at the root of the serpent’s fang, which is injected, by a peculiar muscular apparatus, into the wound caused by the bite. A fit emblem of a malignant slanderer.

Verse 4. Preserve me from the violent man] Saul again; who was as headstrong and violent in all his measures, as he was cruel, and inflexibly bent on the destruction of David.

Verses 4, 5. Keep me from the hands of the wicked — Hebrew, [vr, the wicked man. Let him not prevail to take away my life, my reputation, my interest, or my comfort, or to prevent my coming to the throne. Preserve me from the violent man — Hebrew, µysmj vyam, (as also in verse 1,) from the man of violences, injuries, or rapines; who hath purposed — Whose design and full resolution it is, if thou do not prevent it; to overthrow my goings — My feet, or footsteps; that is, to throw me down to the ground, to defeat all my hopes and counsels, and bring me to ruin. The proud — My insolent enemies, who despise me for my meanness, and exalt themselves against thee; have hid — Have secretly laid; a snare for me — That their designs, being undiscovered, might be the more likely to take effect, and I might fall into their hands ere I was aware. They have spread a net by the way — In which I used to walk. No hunter or fowler can be more industrious and cunning in spreading nets, or setting gins and traps for the beasts or birds which he wishes to insnare and catch, than they are to trace me in all my motions, (1 Samuel 23:23,) and to invent all manner of wiles and subtle arts to surprise me.

4. Keep me—A repetition of the prayer of verse 1. Goings—The word may mean either feet, or the steps of his feet.

Verse 5. Have hid a snare for me] They hunted David as they would a dangerous wild beast: one while striving to pierce him with the spear; another to entangle him in their snares, so as to take and sacrifice him before the people, on pretense of his being an enemy to the state. Selah] This is the truth.

Verses 4, 5. Keep me from the hands of the wicked — Hebrew, [vr, the wicked man. Let him not prevail to take away my life, my reputation, my interest, or my comfort, or to prevent my coming to the throne. Preserve me from the violent man — Hebrew, µysmj vyam, (as also in verse 1,) from the man of violences, injuries, or rapines; who hath purposed — Whose design and full resolution it is, if thou do not prevent it; to overthrow my goings — My feet, or footsteps; that is, to throw me down to the ground, to defeat all my hopes and counsels, and bring me to ruin. The proud — My insolent enemies, who despise me for my meanness, and exalt themselves against thee; have hid — Have secretly laid; a snare for me — That their designs, being undiscovered, might be the more likely to take effect, and I might fall into their hands ere I was aware. They have spread a net by the way — In which I used to walk. No hunter or fowler can be more industrious and cunning in spreading nets, or setting gins and traps for the beasts or birds which he wishes to insnare and catch, than they are to trace me in all my motions, (1 Samuel 23:23,) and to invent all manner of wiles and subtle arts to surprise me.

5. Have hid a snare—Four different words are used to set forth the deceitful artifices of the psalmist’s enemies: “a snare,”—trap; “cords,”-nooses; “net” and “gins,”—toils. The number and variety indicate the prolific inventions of his enemies to decoy, deceive, and take him. By the way-side—Whatever path he took, close to his steps was prepared a trap. See Psalm 141:9; 142:3.

Verses 6-8. Hear the voice of my supplication — The more malice appears in our enemies against us, and the greater efforts they use to injure us, the more earnest ought we to be in prayer to God, after the example of David here, to take us under his protection. On him believers may depend for security, and may enjoy it and themselves with holy serenity. Those are safe whom God preserves. Thou hast covered my head in the day of battle — With thy powerful protection, as with a helmet or shield. Grant not the desires of the wicked — Suffer not him, who now seeks my destruction, to obtain his desire; further not his wicked device — Let him not succeed in any of his mischievous designs against me. Lest they exalt themselves — Lest he, and those associated with him, grow insolent, so as to dare to attempt all manner of violence against other innocent persons: or, lest they exalt themselves against thee, as if by their power and policy they had frustrated thy design and promise made to me.

6. Thou art my God—His refuge is alone in God. No human sagacity could elude the malignant cunning and vigilance of his enemies. The quality and policy of his enemies, as here given, cause humanity to recoil with indignation and horror.

Verse 7. Thou hast covered my head] Not only when I fought with the proud blaspheming Philistine; but in the various attempts made against my life by my sworn enemies.

Verses 6-8. Hear the voice of my supplication — The more malice appears in our enemies against us, and the greater efforts they use to injure us, the more earnest ought we to be in prayer to God, after the example of David here, to take us under his protection. On him believers may depend for security, and may enjoy it and themselves with holy serenity. Those are safe whom God preserves. Thou hast covered my head in the day of battle — With thy powerful protection, as with a helmet or shield. Grant not the desires of the wicked — Suffer not him, who now seeks my destruction, to obtain his desire; further not his wicked device — Let him not succeed in any of his mischievous designs against me. Lest they exalt themselves — Lest he, and those associated with him, grow insolent, so as to dare to attempt all manner of violence against other innocent persons: or, lest they exalt themselves against thee, as if by their power and policy they had frustrated thy design and promise made to me.

7. O God the Lord—The frequent use of the divine names is not tautological, but indicates the psalmist’s soul agony, and the earnestness of his appeal to the covenant faithfulness of God, bringing his piety imposingly into the foreground. Covered my head—As a helmet. Compare Psalm 6:7; Ephesians 6:17. In the day of battle— Hebrew, In the day of armour. The word neshek occurs ten times in the Old Testament, and never means battle, but always armour, armory, weapon. The reference is not to a battle, but to a preparation for a battle, and means, God had been his real shield or helmet (the cover of his head) when he armed himself for battle; or, more probably, it is an allusion to 1 Samuel 17:38, 39, when Saul armed David to meet Goliath, and “put a helmet of brass upon his head,” which David declined, trusting alone in God. This coincides with the date we have given the psalm, and fully sustains the high import of the prayer.

Verse 8. Further not his wicked device] He knew his enemies still desired his death, and were plotting to accomplish it; and here he prays that God may disappoint and confound them. The Chaldee understands this of Doeg.

Verses 6-8. Hear the voice of my supplication — The more malice appears in our enemies against us, and the greater efforts they use to injure us, the more earnest ought we to be in prayer to God, after the example of David here, to take us under his protection. On him believers may depend for security, and may enjoy it and themselves with holy serenity. Those are safe whom God preserves. Thou hast covered my head in the day of battle — With thy powerful protection, as with a helmet or shield. Grant not the desires of the wicked — Suffer not him, who now seeks my destruction, to obtain his desire; further not his wicked device — Let him not succeed in any of his mischievous designs against me. Lest they exalt themselves — Lest he, and those associated with him, grow insolent, so as to dare to attempt all manner of violence against other innocent persons: or, lest they exalt themselves against thee, as if by their power and policy they had frustrated thy design and promise made to me.

8. Grant not… the desires of the wicked—For God to grant their desires would contradict his own holiness, and lead to the abandonment of the righteous, for the desires of the wicked and the righteous cannot both be granted. The one precludes the other. See Proverbs 21:10; Isaiah 26:8, 9.

V. 9. Mischief-The mischief which they design against me, shall fall upon themselves.

Verses 9-11. As for the head of those, &c. — Bishop Hare connects this clause with the preceding, and translates the passage thus; Let not those that beset me lift up the head. Let the mischief of their own lips cover them — Let the evil, which by their calumnies they design to bring upon me fall upon themselves. Let burning coals fall, &c. — Rather, burning coals shall fall, the verb wcymy, and the other verbs in this verse being in the future tense: that is, the divine vengeance, often compared to coals of fire, shall fall upon them. The psalmist seems to allude to the destruction of the Sodomites. Let them be cast — They shall be cast, into the fire — Which themselves have kindled, and shall perish in the flames thereof: into deep pits — Into those dangers and mischiefs which, like deep pits, they prepared for my destruction; that they rise not, &c. — Hebrews they shall not rise again. Let not an evil speaker — Such as slander me and other innocent persons; Hebrew ˆwvl vya, a man of tongue, which, according to the Hebrew phraseology, signifies a detractor, a sycophant, one who gives his tongue the liberty to vent what mischief he pleases; be established — Hebrew ˆwky lb, he shall not be established; he shall not prosper, or establish his power or greatness by such base and wicked practices. Evil shall hunt the violent man — Either the evil of punishment, or which comes to the same thing, the evil of sin, shall pursue and overtake him. The wickedness of such persons shall recoil upon themselves to their utter destruction. “The prophet, in these three verses,” says Dr. Horne, “predicts those just judgments which Heaven would 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 those great truths be firmly rooted in our hearts, and they will keep us steady in the worst of times.”

9. As for the head—Not figuratively the chiefs or leaders, but literally, as Psalm 7:16. There seems an antithetic reference to verse 7, thus: Thou hast covered my head in the day of armour… but the head of my besiegers, or those who surround me, mischief shall cover them.”

V. 10. Coals-Divine vengeance, which is compared to coals of fire.

Verse 10. Let burning coals] The Chaldee considers this as spoken against Ahithophel, who was head of a conspiracy against David; and translates this verse thus: “Let coals from heaven fall upon them, precipitate them into the fire of hell, and into miry pits, from which they shall not have a resurrection to eternal life.” This is a proof that the Jews did believe in a resurrection of the body, and an eternal life for that body, in the case of the righteous.

Verses 9-11. As for the head of those, &c. — Bishop Hare connects this clause with the preceding, and translates the passage thus; Let not those that beset me lift up the head. Let the mischief of their own lips cover them — Let the evil, which by their calumnies they design to bring upon me fall upon themselves. Let burning coals fall, &c. — Rather, burning coals shall fall, the verb wcymy, and the other verbs in this verse being in the future tense: that is, the divine vengeance, often compared to coals of fire, shall fall upon them. The psalmist seems to allude to the destruction of the Sodomites. Let them be cast — They shall be cast, into the fire — Which themselves have kindled, and shall perish in the flames thereof: into deep pits — Into those dangers and mischiefs which, like deep pits, they prepared for my destruction; that they rise not, &c. — Hebrews they shall not rise again. Let not an evil speaker — Such as slander me and other innocent persons; Hebrew ˆwvl vya, a man of tongue, which, according to the Hebrew phraseology, signifies a detractor, a sycophant, one who gives his tongue the liberty to vent what mischief he pleases; be established — Hebrew ˆwky lb, he shall not be established; he shall not prosper, or establish his power or greatness by such base and wicked practices. Evil shall hunt the violent man — Either the evil of punishment, or which comes to the same thing, the evil of sin, shall pursue and overtake him. The wickedness of such persons shall recoil upon themselves to their utter destruction. “The prophet, in these three verses,” says Dr. Horne, “predicts those just judgments which Heaven would 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 those great truths be firmly rooted in our hearts, and they will keep us steady in the worst of times.”

Ver. 10. Let burning coals fall upon them, as on Sodom. For upon the wicked he shall rain snares of fire and brimstone. Psalm 11:6. The word imports spiritual visitations of God’s high displeasure. Yet David often prays for repentance to be granted to his enemies. These psalms, being connected with war, are only like our christian prayers, that we may gain the victory by the slaughter of our foes.

10. Let burning coals fall upon them—The verb is declarative: “He shall cause coals of fire to fall,” etc., “coals” being taken figuratively, for great distress, as Proverbs 25:22, “Thou shalt heap coals of fire,” etc., meaning, “Thou wilt overwhelm him with shame and remorse for his enmity toward thee.”—Gesenius. Whether human instruments were employed, or only direct divine judgments, as Psalm 11:6, (comp. Genesis 19:24,) the result would be the same. Deep pits—Many interpreters, ancient and modern, Jewish and Christian, understand water pits. R. Parchi, as quoted by Gesenius, understands “rivers flowing with strength and impetuosity.” The word indicates whirlpools or rapids—swift and noisy waters. The Septuagint and Vulgate have, “calamities.” The figurative sense of sudden and overwhelming calamities, such as they had plotted for the psalmist, must be admitted. That they rise not up again— That they may never recover their stations of power and wealth, to outrage justice and derange society.

Verse 11. Let not an evil speaker be established] לשונ איש ish lashon, “a man of tongue.” There is much force in the rendering of this clause in the Chaldee ytylt לישנ דמשתעי גבר gebar demishtai lishan telithai, “The man of detraction, or inflammation, with the three-forked tongue.” He whose tongue is set on fire from hell; the tale-bearer, slanderer, and dealer in scandal: with the three-forked tongue; wounding three at once: his neighbour whom he slanders; the person who receives the slander; and himself who deals in it. What a just description of a character which God, angels, and good men must detest! Let not such a one be established in the land; let him be unmasked; let no person trust him; and let all join together to hoot him out of society. “He shall be hunted by the angel of death, and thrust into hell.”—CHALDEE.

Verses 9-11. As for the head of those, &c. — Bishop Hare connects this clause with the preceding, and translates the passage thus; Let not those that beset me lift up the head. Let the mischief of their own lips cover them — Let the evil, which by their calumnies they design to bring upon me fall upon themselves. Let burning coals fall, &c. — Rather, burning coals shall fall, the verb wcymy, and the other verbs in this verse being in the future tense: that is, the divine vengeance, often compared to coals of fire, shall fall upon them. The psalmist seems to allude to the destruction of the Sodomites. Let them be cast — They shall be cast, into the fire — Which themselves have kindled, and shall perish in the flames thereof: into deep pits — Into those dangers and mischiefs which, like deep pits, they prepared for my destruction; that they rise not, &c. — Hebrews they shall not rise again. Let not an evil speaker — Such as slander me and other innocent persons; Hebrew ˆwvl vya, a man of tongue, which, according to the Hebrew phraseology, signifies a detractor, a sycophant, one who gives his tongue the liberty to vent what mischief he pleases; be established — Hebrew ˆwky lb, he shall not be established; he shall not prosper, or establish his power or greatness by such base and wicked practices. Evil shall hunt the violent man — Either the evil of punishment, or which comes to the same thing, the evil of sin, shall pursue and overtake him. The wickedness of such persons shall recoil upon themselves to their utter destruction. “The prophet, in these three verses,” says Dr. Horne, “predicts those just judgments which Heaven would 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 those great truths be firmly rooted in our hearts, and they will keep us steady in the worst of times.”

11. An evil speaker—Hebrew, A man of tongue. An idle tattler, a slanderer. In Ecclesiastes 10:11, “babbler,” is lord of the tongue—one who subjects his tongue to no restraint. Later in life David enacted, in regard to his house and court, “He that telleth lies shall not be established in my sight,” Psalm 101:7. The sharp Athnach, after “evil,” terminating the line at that word, connects it with violence as an adjective, and makes the sentence parallel to the preceding. The whole verse would then read: “The man of tongue shall not be established in the earth; nor the man of evil violence; he [God] shall hunt him,” etc. But ancient and modern authority generally sets aside the present pointing, ending the line at the preceding word, and makes “evil” the subject of the verb, as in the English version. Hunt… to overthrow—Chase to headlong ruin. The idea of the word rendered “overthrow” is that of precipitate ruin. Evil—The consequences of their evil doing—shall pursue them to speedy, down-rushing destruction. Bythner: To precipices. Hengstenberg: Pursue him, thrust upon thrust.

Verse 12. The cause of the afflicted] Every person who is persecuted for righteousness’ sake has God for his peculiar help and refuge; and the persecutor has the same God for his especial enemy.

Verses 12, 13. I know, &c. — Both by God’s word, who hath promised it, and by my own experience of it in the course of God’s providence; that the Lord will maintain the cause of the afflicted, &c. — That he will not suffer might always to prevail against right, though it be but the right of the poor. God is, and will be, the patron of oppressed innocence, much more of persecuted piety; they that know him at all cannot but know this. Surely the righteous shall give thanks — Shall have occasion to praise thee for their deliverance; the upright shall dwell in thy presence — Shall constantly enjoy thy gracious and powerful presence, protection, and assistance.

12, 13. A more calm and confident tone marks the closing of this psalm. Maintain the cause of the afflicted—The language is forensic. A suffering Church appeals to God against the wrongs and persecutions of the world, and faith assures that God will maintain the right. Afflicted… poor—These terms, often rendered “poor and needy” in the psalms and the prophets, denote not merely the temporally destitute and suffering, but commonly take the implied adsignification of humble, “poor in spirit,” as Matthew 5:3, such as despair of self-help, and put their trust in God only. Such only are dear to God, and he will vindicate them. Surely— Answering to the New Testament verily. The righteous shall give thanks—Both for the results reached and the methods of Providence to secure them. Dwell in thy presence—Literally, Dwell before thy face. To abide “before the face of God”—to “behold his face”—to “be glad in his countenance”—are phrases always denoting the conscious enjoyment of the favour of God, here and hereafter. See on Psalm 16:11; 17:15; 21:6; and compare Matthew 5:8; 1 John 3:2.

V. 13. Dwell-Shall constantly enjoy thy gracious and powerful presence.

Verse 13. The righteous shall give thanks] For thou wilt support and deliver him.

The upright shall dwell in thy presence.] Shall be admitted to the most intimate intercourse with God.

The persecuted have ever been dear to God Almighty; and the martyrs were, in an especial manner, his delight; and in proportion as he loved those, so must he hate and detest these.

Verses 12, 13. I know, &c. — Both by God’s word, who hath promised it, and by my own experience of it in the course of God’s providence; that the Lord will maintain the cause of the afflicted, &c. — That he will not suffer might always to prevail against right, though it be but the right of the poor. God is, and will be, the patron of oppressed innocence, much more of persecuted piety; they that know him at all cannot but know this. Surely the righteous shall give thanks — Shall have occasion to praise thee for their deliverance; the upright shall dwell in thy presence — Shall constantly enjoy thy gracious and powerful presence, protection, and assistance.

12, 13. A more calm and confident tone marks the closing of this psalm. Maintain the cause of the afflicted—The language is forensic. A suffering Church appeals to God against the wrongs and persecutions of the world, and faith assures that God will maintain the right. Afflicted… poor—These terms, often rendered “poor and needy” in the psalms and the prophets, denote not merely the temporally destitute and suffering, but commonly take the implied adsignification of humble, “poor in spirit,” as Matthew 5:3, such as despair of self-help, and put their trust in God only. Such only are dear to God, and he will vindicate them. Surely— Answering to the New Testament verily. The righteous shall give thanks—Both for the results reached and the methods of Providence to secure them. Dwell in thy presence—Literally, Dwell before thy face. To abide “before the face of God”—to “behold his face”—to “be glad in his countenance”—are phrases always denoting the conscious enjoyment of the favour of God, here and hereafter. See on Psalm 16:11; 17:15; 21:6; and compare Matthew 5:8; 1 John 3:2.