Read-Post Through the Bible

[daniel1212av]

Psalms 137 - The desolate and afflicted state of the captives in Babylon, Psa_137:1, Psa_137:2. How they were insulted by their enemies, Psa_137:3, Psa_137:4. Their attachment to their country, Psa_137:5, Psa_137:6. Judgments denounced against their enemies, Psa_137:7-9.

The Vulgate, Septuagint, Ethiopic, and Arabic, say, ridiculously enough, a Psalm of David for Jeremiah. Anachronisms with those who wrote the titles to the Psalms were matters of no importance. Jeremiah never was at Babylon; and therefore could have no part in a Psalm that was sung on the banks of its rivers by the Israelitish captives. Neither the Hebrew nor Chaldee has any title; the Syriac attributes it to David. Some think it was sung when they returned from Babylon; others, while they were there. It is a matter of little importance. It was evidently composed during or at the close of the captivity. — Clarke 

Psalms 137 - This plaintive ode is one of the most charming compositions in the whole Book of Psalms for its poetic power. If it were not inspired it would nevertheless occupy a high place in poesy, especially the former portion of it, which is tender and patriotic to the highest degree. In the later Psa_137:7-9, we have utterances of burning indignation against the chief adversaries of Israel, - an indignation as righteous as it was fervent. Let those find fault with it who have never seen their temple burned, their city ruined, their wives ravished, and their children slain; they might not, perhaps, be quite so velvet-mouthed if they had suffered after this fashion. It is one thing to talk of the bitter feeling which moved captive Israelites in Babylon, and quite another thing to be captives ourselves under a savage and remorseless power, which knew not how to show mercy, but delighted in barbarities to the defenceless. The song is such as might fitly be sung in the Jews' wailing-place. It is a fruit of the Captivity in Babylon, and often has it furnished expression for sorrows which else had been unutterable. It is an opalesque Psalm within whose mild radiance there glows a fire which strikes the beholder with wonder.   — Psalms   

Psalms 137 - Though there is no title prefixed to this beautiful psalm, and no direct intimation as to the occasion on which it was composed, yet there can be no doubt as to the circumstances in which it was written. There is, indeed, no mention of the name of the author, and no possibility of recovering that name now, but there can be no doubt that it was composed by one of the exiles in Babylon - one who had witnessed and shared the sufferings of the exiles there, and who had also a lively recollection of the wrongs done to Jerusalem when it was attacked and destroyed by its foes. The writer was a Jew to the heart’s core; an “Hebrew of the Hebrews;” embodying and expressing in this short psalm all that there was which was special in Hebrew feeling, patriotism, devotion. Nowhere else in a short compass is so much Judaism - so much Jewish piety - to be found concentrated as in this psalm. There is grief at their lonely and desolate condition in Babylon; profound and submissive silence in the midst of their troubles; indignation that they should be taunted and derided by their captors; a strong - earnest - supreme love for their native land; deep resentment at the remembrance of the many wrongs done to Jerusalem when it was destroyed; and an earliest invocation to God that he would remember those wrongs alike in relation to Edom and Babylon, and treat those wrong-doers as they deserved. It would seem most probable that the psalm was composed soon after the return from Babylon, and before the temple was finished - while the ruins of the city caused by the Edomites and Babylonians were visible everywhere. The combined remembrance of the insults in Babylon, and of the wrong done to the city at its capture, animates the poet, and fills his mind with this deep and burning indignation. — Barnes   

Psalms 137 - There are divers psalms which are thought to have been penned in the latter days of the Jewish church, when prophecy was near expiring and the canon of the Old Testament ready to be closed up, but none of them appears so plainly to be of a late date as this, which was penned when the people of God were captives in Babylon, and there insulted over by these proud oppressors; probably it was towards the latter end of their captivity; for now they saw the destruction of Babylon hastening on apace (Psa_137:8 ), which would be their discharge. It is a mournful psalm, a lamentation; and the Septuagint makes it one of the lamentations of Jeremiah, naming him for the author of it. Here 

I. The melancholy captives cannot enjoy themselves (Psa_137:1, Psa_137:2).

II. They cannot humour their proud oppressors (Psa_137:3, Psa_137:4).

III. They cannot forget Jerusalem (Psa_137:5, Psa_137:6).

IV. They cannot forgive Edom and Babylon (Psa_137:7-9). In singing this psalm we must be much affected with the concernments of the church, especially that part of it that is in affliction, laying the sorrows of God's people near our hearts, comforting ourselves in the prospect of the deliverance of the church and the ruin of its enemies, in due time, but carefully avoiding all personal animosities, and not mixing the leaven of malice with our sacrifices. — Henry

[daniel1212av]

Psa 137:1-4 — Their enemies had carried the Jews captive from their own land. To complete their woes, they insulted over them; they required of them mirth and a song. This was very barbarous; also profane, for no songs would serve but the songs of Zion. Scoffers are not to be compiled with. They do not say, How shall we sing, when we are so much in sorrow? but, It is the Lord's song, therefore we dare not sing it among idolaters.

Psa 137:1-6 — We have here the daughter of Zion covered with a cloud, and dwelling with the daughter of Babylon; the people of God in tears, but sowing in tears. Observe,

I. The mournful posture they were in as to their affairs and as to their spirits.

1. They were posted by the rivers of Babylon, in a strange land, a great way from their own country, whence they were brought as prisoners of war. The land of Babylon was now a house of bondage to that people, as Egypt had been in their beginning. Their conquerors quartered them by the rivers, with design to employ them there, and keep them to work in their galleys; or perhaps they chose it as the most melancholy place, and therefore most suitable to their sorrowful spirits. If they must build houses there (Jer_29:5), it shall not be in the cities, the places of concourse, but by the rivers, the places of solitude, where they might mingle their tears with the streams. We find some of them by the river Chebar (Eze_1:3), others by the river Ulai, Dan_8:2. 2. There they sat down to indulge their grief by poring on their miseries. Jeremiah had taught them under this yoke to sit alone, and keep silence, and put their mouths in the dust, Lam_3:28, Lam_3:29. “We sat down, as those that expected to stay, and were content, since it was the will of God that it must be so.”

3. Thoughts of Zion drew tears from their eyes; and it was not a sudden passion of weeping, such as we are sometimes put into by a trouble that surprises us, but they were deliberate tears (we sat down and wept), tears with consideration - we wept when we remembered Zion, the holy hill on which the temple was built. Their affection to God's house swallowed up their concern for their own houses. They remembered Zion's former glory and the satisfaction they had had in Zion's courts, Lam_1:7. Jerusalem remembered, in the days of her misery, all her pleasant things which she had in the days of old, Psa_42:4. They remembered Zion's present desolations, and favoured the dust thereof, which was a good sign that the time for God to favour it was not far off, Psa_102:13, Psa_102:14. 4. They laid by their instruments of music (Psa_137:2): We hung our harps upon the willows.

(1.) The harps they used for their own diversion and entertainment. These they laid aside, both because it was their judgment that they ought not to use them now that God called to weeping and mourning (Isa_22:12), and their spirits were so sad that they had no hearts to use them; they brought their harps with them, designing perhaps to use them for the alleviating of their grief, but it proved so great that it would not admit the experiment. Music makes some people melancholy. As vinegar upon nitre, so is he that sings songs to a heavy heart.

(2.) The harps they used in God's worship, the Levites' harps. These they did not throw away, hoping they might yet again have occasion to use them, but they laid them aside because they had no present use for them; God had cut them out other work by turning their feasting into mourning and their songs into lamentations, Amo_8:10. Every thing is beautiful in its season. They did not hide their harps in the bushes, or the hollows of the rocks; but hung them up in view, that the sight of them might affect them with this deplorable change. Yet perhaps they were faulty in doing this; for praising God is never out of season; it is his will that we should in every thing give thanks, Isa_24:15, Isa_24:16.

II. The abuses which their enemies put upon them when they were in this melancholy condition, Psa_137:3. They had carried them away captive from their own land and then wasted them in the land of their captivity, took what little they had from them. But this was not enough; to complete their woes they insulted over them: They required of us mirth and a song. Now,

1. This was very barbarous and inhuman; even an enemy, in misery, is to be pitied and not trampled upon. It argues a base and sordid spirit to upbraid those that are in distress either with their former joys or with their present griefs, or to challenge those to be merry who, we know, are out of tune for it. This is adding affliction to the afflicted.

2. It was very profane and impious. No songs would serve them but the songs of Zion, with which God had been honoured; so that in this demand they reflected upon God himself as Belshazzar, when he drank wine in temple-bowls. Their enemies mocked at their sabbaths, Lam_1:7.
III. The patience wherewith they bore these abuses, Psa_137:4. They had laid by their harps, and would not resume them, no, not to ingratiate themselves with those at whose mercy they lay; they would not answer those fools according to their folly. Profane scoffers are not to be humoured, nor pearls cast before swine. David prudently kept silence even from good when the wicked were before him, who, he knew, would ridicule what he said and make a jest of it, Psa_39:1, Psa_39:2. The reason they gave is very mild and pious: How shall we sing the Lord's song in a strange land? They do not say, “How shall we sing when we are so much in sorrow?” If that had been all, they might perhaps have put a force upon themselves so far as to oblige their masters with a song; but “It is the Lord's song; it is a sacred thing; it is peculiar to the temple-service, and therefore we dare not sing it in the land of a stranger, among idolaters.” We must not serve common mirth, much less profane mirth, with any thing that is appropriated to God, who is sometimes to be honoured by a religious silence as well as by religious speaking.

IV. The constant affection they retained for Jerusalem, the city of their solemnities, even now that they were in Babylon. Though their enemies banter them for talking so much of Jerusalem, and even doting upon it, their love to it is not in the least abated; it is what they may be jeered for, but will never be jeered out of, Psa_137:5, Psa_137:6. Observe,

1. How these pious captives stood affected to Jerusalem.

(1.) Their heads were full of it. It was always in their minds; they remembered it; they did not forget it, though they had been long absent from it; many of them had never seen it, nor knew any thing of it but by report, and by what they had read in the scripture, yet it was graven upon the palms of their hands, and even its ruins were continually before them, which was ann evidence of their faith in the promise of its restoration in due time. In their daily prayers they opened their windows towards Jerusalem; and how then could they forget it?

(2.) Their hearts were full of it. They preferred it above their chief joy, and therefore they remembered it and could not forget it. What we love we love to think of. Those that rejoice in God do, for his sake, make Jerusalem their joy, and prefer it before that, whatever it is, which is the head of their joy, which is dearest to them in this world. A godly man will prefer a public good before any private satisfaction or gratification whatsoever.

2. How stedfastly they resolved to keep up this affection, which they express by a solemn imprecation of mischief to themselves if they should let it fall: “Let me be for ever disabled either to sing or play on the harp if I so far forget the religion of my country as to make use of my songs and harps for the pleasing of Babylon's sons or the praising of Babylon's gods. Let my right hand forget her art” (which the hand of an expert musician never can, unless it be withered), “nay, let my tongue cleave to the roof of my mouth, if I have not a good word to say for Jerusalem wherever I am.” Though they dare not sing Zion's songs among the Babylonians, yet they cannot forget them, but, as soon as ever the present restraint is taken off, they will sing them as readily as ever, notwithstanding the long disuse. — Henry 

[daniel1212av]

Psa 137:5-9 — What we love, we love to think of. Those that rejoice in God, for his sake make Jerusalem their joy. They stedfastly resolved to keep up this affection. When suffering, we should recollect with godly sorrow our forfeited mercies, and our sins by which we lost them. If temporal advantages ever render a profession, the worst calamity has befallen him. Far be it from us to avenge ourselves; we will leave it to Him who has said, Vengeance is mine. Those that are glad at calamities, especially at the calamities of Jerusalem, shall not go unpunished. We cannot pray for promised success to the church of God without looking to, though we do not utter a prayer for, the ruin of her enemies. But let us call to mind to whose grace and finished salvation alone it is, that we have any hopes of being brought home to the heavenly Jerusalem. — MHCC

Psa 137:7-9 — The pious Jews in Babylon, having afflicted themselves with the thoughts of the ruins of Jerusalem, here please themselves with the prospect of the ruin of her impenitent implacable enemies; but this not from a spirit of revenge, but from a holy zeal for the glory of God and the honour of his kingdom.

I. The Edomites will certainly be reckoned with, and all others that were accessaries to the destruction of Jerusalem, that were aiding and abetting, that helped forward the affliction (Zec_1:15) and triumphed in it, that said, in the day of Jerusalem, the day of her judgment, “Rase it, rase it to the foundations; down with it, down with it; do not leave one stone upon another.” Thus they made the Chaldean army more furious, who were already so enraged that they needed no spur. Thus they put shame upon Israel, who would be looked upon as a people worthy to be cut off when their next neighbours had such an ill-will to them. And all this was a fruit of the old enmity of Esau against Jacob, because he got the birthright and the blessing, and a branch of that more ancient enmity between the seed of the woman and the seed of the serpent: Lord, remember them, says the psalmist, which is an appeal to his justice against them. Far be it from us to avenge ourselves, if ever it should be in our power, but we will leave it to him who has said, Vengeance is mine. Note, Those that are glad at calamities, especially the calamities of Jerusalem, shall not go unpunished. Those that are confederate with the persecutors of good people, and stir them up, and set them on, and are pleased with what they do, shall certainly be called to an account for it against another day, and God will remember it against them.

II. Babylon is the principal, and it will come to her turn too to drink of the cup of tremblings, the very dregs of it (Psa_137:8, Psa_137:9): O daughter of Babylon! proud and secure as thou art, we know well, by the scriptures of truth, thou art to be destroyed, or (as Dr. Hammond reads it) who art the destroyer. The destroyers shall be destroyed, Rev_13:10. And perhaps it is with reference to this that the man of sin, the head of the New Testament Babylon, is called a son of perdition, 2Th_2:3. The destruction of Babylon being foreseen as a sure destruction (thou art to be destroyed), it is spoken of,

1. As a just destruction. She shall be paid in her own coin: “Thou shalt be served as thou hast served us, as barbarously used by the destroyers as we have been by thee,” See Rev_18:6. Let not those expect to find mercy who, when they had power, did not show mercy.

2. As an utter destruction. The very little ones of Babylon, when it is taken by storm, and all in it are put to the sword, shall be dashed to pieces by the enraged and merciless conqueror. None escape if these little ones perish. Those are the seed of another generation; so that, if they be cut off, the ruin will be not only total, as Jerusalem's was, but final. It is sunk like a millstone into the sea, never to rise.

3. As a destruction which should reflect honour upon the instruments of it. Happy shall those be that do it; for they are fulfilling God's counsels; and therefore he calls Cyrus, who did it, his servant, his shepherd, his anointed (Isa_44:28; Isa_45:1), and the soldiers that were employed in it his sanctified ones, Isa_13:3. They are making way for the enlargement of God's Israel, and happy are those who are in any way serviceable to that. The fall of the New Testament Babylon will be the triumph of all the saints, Rev_19:1. — Henry 

Psa 137:9 - Isa_13:16; Hos_10:14, Hos_13:16 — TSK

This refers to what was not uncommon in ancient warfare, as it is now among savage tribes - the indiscriminate slaughter of those of all ages, and of both sexes, in war. It was expressly foretold of Babylon that this would occur (see Isa_13:16, and the notes at that place), and there may be a reference here to that prediction, and the psalmist may mean to say that the man would be accounted happy, or would be happy, who wreaked vengeance on Babylon in carrying out that prophecy. The idea is, “This will certainly occur, for it is foretold, and happy or fortunate will he be who is the instrument in fulfilling it.” Compare 2Ki_8:12; Nah_3:10; Hos_13:16. See also Homer, II xxii. 63,373 —  Barnes (abridged)

That which is then further desired for Babylon is the requital of that which it has done to Israel, Isa_47:6. It is the same penal destiny, comprehending the children also, which is predicted against it in Isa_13:16-18, as that which was to be executed by the Medes. The young children (with reference to עֹולָל, עֹולֵל, vid., on Psa_8:3) are to be dashed to pieces in order that a new generation may not raise up again the world-wide dominion that has been overthrown, Isa_14:21. It is zeal for God that puts such harsh words into the mouth of the poet. “That which is Israel's excellency and special good fortune the believing Israelite desires to have bestowed upon the whole world, but for this very reason he desires to see the hostility of the present world of nations against the church of God broken” (Hofmann). On the other hand, it cannot be denied that the “blessed” of this Psalm is not suited to the mouth of the New Testament church. In the Old Testament the church as yet had the form of a nation, and the longing for the revelation of divine righteousness clothed itself accordingly in a warlike garb. — K+D  (abridged)

[daniel1212av]

(Psa 138)  "A Psalm of David. I will praise thee with my whole heart: before the gods will I sing praise unto thee. {2} I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. {3} In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. {4} All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth. {5} Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.

{6} Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. {7} Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. {8} The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands."

[daniel1212av]

Psalms 138 - The psalmist praises the Lord for his mercies to himself, Psa_138:1-3. He foretells that the kings of the earth shall worship him, Psa_138:4, Psa_138:5. God’s condescension to the humble, Psa_138:6. The psalmist’s confidence, Psa_138:7, Psa_138:8. — Clarke (abridged)

Psalms 138 - Title. - A Psalm of David. This Psalm is wisely placed. Whoever edited and arranged these sacred poems, he had an eye to apposition and contrast; for if in Psa_137:1-9 we see the need of silence before revilers, here we see the excellence of a brave confession. There is a time to be silent, test we cast pearls before swine; and there is a time to speak openly, lest we be found guilty of cowardly non-confession. The Psalm is evidently of a Davidic character, exhibiting all the fidelity, courage, and decision of that King of Israel and Prince of Psalmists. Of course the critics have tried to rend the authorship from David on account of the mention of the temple, though it so happens that in one of the Psalms which is allowed to be David's the same word occurs. Many modern critics are to the word of God what blow-flies are to the food of men: they cannot do any good, and unless relentlessly driven away they do great harm.

Division. - In full confidence David is prepared to own his God before the gods of the heathen, or before angels or rulers (Psa_138:1-3); he declares that he will instruct and convert kings and nations, till on every highway men shall sing the praises of the Lord (Psa_138:4-5). Having thus spoken, he utters his personal confidence in Jehovah, who will help his lowly servant, and preserve him from all the malice of wrathful foes.  — Psalms   

Psalms 138 - It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, 

I. He looks back with thankfulness upon the experiences he had had of God's goodness to him (Psa_138:1-3). 

II. He looks forward with comfort, in hopes, 

1. That others would go on to praise God like him (Psa_138:4, Psa_138:5). 

2. That God would go on to do good to him (Psa_138:6-8 ). In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness.
A psalm of David.

Psa 138:1-5 — When we can praise God with our whole heart, we need not be unwilling for the whole world to witness our gratitude and joy in him. Those who rely on his loving-kindness and truth through Jesus Christ, will ever find him faithful to his word. If he spared not his own Son, how shall he not with him freely give us all things? If God gives us strength in our souls, to bear the burdens, resist the temptations, and to do the duties of an afflicted state, if he strengthens us to keep hold of himself by faith, and to wait with patience for the event, we are bound to be thankful. — MHCC

[daniel1212av]

Psa 138:1-5 
I. How he would praise God, compare Psa_111:1.

1. He will praise him with sincerity and zeal - “With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions.”

2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1Co_11:10. 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven.

II. What he would praise God for.

1. For the fountain of his comforts - for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more.

2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, Psa_138:3. He had been in affliction, and he remembers, with thankfulness,

(1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers.

(2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Psa_20:6. Observe,

[1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa_65:24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful.

III. What influence he hoped that his praising God would have upon others, Psa_138:4, Psa_138:5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now,

1. This may have reference to the kings that were neighbours to David, as Hiram and others. “They shall all praise thee.” When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, 2Ch_9:23), they readily joined in the worship of the God of Israel.

2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him, Psa_72:11. Now it is here foretold,

(1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Psa_119:46. In the latter days the preachers of the gospel should be sent into all the world.

(2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Act_13:48.

(3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages. — Henry 

[daniel1212av]

Psa 138:6-8 — Though the Lord is high, yet he has respect to every lowly, humbled sinner; but the proud and unbelieving will be banished far from his blissful presence. Divine consolations have enough in them to revive us, even when we walk in the midst of troubles. And God will save his own people that they may be revived by the Holy Spirit, the Giver of life and holiness. If we give to God the glory of his mercy, we may take to ourselves the comfort. This confidence will not do away, but quicken prayer. Whatever good there is in us, it is God works in us both to will and to do. The Lord will perfect the salvation of every true believer, and he will never forsake those whom he has created anew in Christ Jesus unto good works. — MHCC

Psa 138:6-8 — David here comforts himself with three things: -

I. The favour God bears to his humble people (Psa_138:6): Though the Lord be high, and neither needs any of his creatures nor can be benefited by them, yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks heaven and earth to cast a gracious look upon them (Isa_57:15; Isa_66:1), and, sooner or later, he will put honour upon them, while he knows the proud afar off, knows them, but disowns them and rejects them, how proudly soever they pretend to his favour. Dr. Hammond makes this to be the sum of that gospel which the kings of the earth shall hear and welcome - that penitent sinners shall be accepted of God, but the impenitent cast out; witness the instance of the Pharisee and the publican, Lu. 18.

II. The care God takes of his afflicted oppressed people, Psa_138:7. David, though a great and good man, expects to walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: “When my spirit is ready to sink and fail, thou shalt revive me, and make me easy and cheerful under my troubles.” Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear.

2. That he would protect him, and plead his cause: “Thou shalt stretch forth thy hand, though not against my enemies to destroy them, yet against the wrath of my enemies, to restrain that and set bounds to it.”

3. That he would in due time work deliverance for him: Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him.

III. The assurance we have that whatever good work God has begun in and for his people he will perform it (Psa_138:8 ): The Lord will perfect that which concerns me,

1. That which is most needful for me; and he knows best what is so. We are careful and cumbered about many things that do not concern us, but he knows what are the things that really are of consequence to us (Mat_6:32) and he will order them for the best.

2. That which we are most concerned about. Every good man is most concerned about his duty to God and his happiness in God, that the former may be faithfully done and the latter effectually secured; and if indeed these are the things that our hearts are most upon, and concerning which we are most solicitous, there is a good work begun in us, and he that has begun it will perfect it, we may be confident he will, Phi_1:6. Observe,

(1.) What ground the psalmist builds this confidence upon: Thy mercy, O Lord! endures for ever. This he had made very much the matter of his praise (Psa_13:6), and therefore he could here with the more assurance make it the matter of his hope. For, if we give God the glory of his mercy, we may take to ourselves the comfort of it. Our hopes that we shall persevere must be founded, not upon our own strength, for that will fail us, but upon the mercy of God, for that will not fail. It is well pleaded, “Lord, thy mercy endures for ever; let me be for ever a monument of it.”

(2.) What use he makes of this confidence; it does not supersede, but quicken prayer; he turns his expectation into a petition: “Forsake not, do not let go, the work of thy own hands. Lord, I am the work of thy own hands, my soul is so, do not forsake me; my concerns are so, do not lay by thy care of them.” Whatever good there is in us it is the work of God's own hands; he works in us both to will and to do; it will fail if he forsake it; but his glory, as Jehovah, a perfecting God, is so much concerned in the progress of it to the end that we may in faith pray, “Lord, do not forsake it.” Whom he loves he loves to the end; and, as for God, his work is perfect. — Henry 

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(Psa 139)  "To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me. {2} Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. {3} Thou compassest my path and my lying down, and art acquainted with all my ways. {4} For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. {5} Thou hast beset me behind and before, and laid thine hand upon me. {6} Such knowledge is too wonderful for me; it is high, I cannot attain unto it.

{7} Whither shall I go from thy spirit? or whither shall I flee from thy presence? {8} If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. {9} If I take the wings of the morning, and dwell in the uttermost parts of the sea; {10} Even there shall thy hand lead me, and thy right hand shall hold me. {11} If I say, Surely the darkness shall cover me; even the night shall be light about me. {12} Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. {13} For thou hast possessed my reins: thou hast covered me in my mother's womb.

{14} I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. {15} My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. {16} Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

{17} How precious also are thy thoughts unto me, O God! how great is the sum of them! {18} If I should count them, they are more in number than the sand: when I awake, I am still with thee. {19} Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. {20} For they speak against thee wickedly, and thine enemies take thy name in vain. {21} Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? {22} I hate them with perfect hatred: I count them mine enemies. {23} Search me, O God, and know my heart: try me, and know my thoughts: {24} And see if there be any wicked way in me, and lead me in the way everlasting."

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Psalms 139 - A fine account of the omniscience of God, Psa_139:1-6; of his omnipresence, Psa_139:7-12; of his power and providence Psa_139:13-16. The excellence of his purposes, Psa_139:17, Psa_139:18. His opposition to the wicked, Psa_139:19, Psa_139:20; with whom the godly can have no fellowship, Psa_139:21, Psa_139:22.

The Psalm is very sublime; the sentiments are grand, the style in general highly elevated, and the images various and impressive. The first part especially, that contains so fine a description of the wisdom and knowledge of God, is inimitable.

Bishop Horsley’s account of this Psalm is as follows: -

“In the first twelve verses of this Psalm the author celebrates God’s perfect knowledge of man’s thoughts and actions; and the reason of this wonderful knowledge, viz., that God is the Maker of man. Hence the psalmist proceeds, in the four following verses, Psa_139:13-16, to magnify God as ordaining and superintending the formation of his body in the womb. In the 17th and 18th (Psa_139:17, Psa_139:18) he acknowledges God’s providential care of him in every moment of his life; and in the remainder of the Psalm implores God’s aid against impious and cruel enemies, professing his own attachment to God’s service, that is, to the true religion, and appealing to the Searcher of hearts himself for the truth of his professions.” — Clarke (abridged)

Clarke tends to take a liberal view which casts doubt upon the authenticity of Scripture, such as here where in the unabridged version he had cast aspersions upon the antiquity of this Psalm and it's Davidic authorship (see Spurgeon's comments below), but he gives the best concise summations.

Psalms 139 - One of the most notable of the sacred hymns. It sings the omniscience and omnipresence of God, inferring from these the overthrow of the powers of wickedness, since he who sees and hears the abominable deeds and words of the rebellious will surely deal with them according to his justice. The brightness of this Psalm is like unto a sapphire stone, or Ezekiel's “terrible crystal”; it flames out with such flashes of light as to turn night into day. Like a Pharos, this holy song casts a clear light even to the uttermost parts of the sea, and warns us against that practical atheism which ignores the presence of God, and so makes shipwreck of the soul.

Title. - To the Chief Musician. The last time this title occurred was in Psalm 109. This sacred song is worthy of the most excellent of the singers, and is fitly dedicated to the leader of the Temple psalmody, that he might set it to music, and see that it was devoutly sung in the solemn worship of the Most High. A Psalm of David. It bears the image and superscription of King David, and could have come from no other mint than that of the son of Jesse of course the critics take this composition away from David, on account of certain Aramaic expressions in it. We believe that upon the principles of criticism now in vogue it would be extremely easy to prove that Milton did not write Paradise Lost. We have yet to learn that David could not have used expressions belonging to “the language of the patriarchal ancestral house.” Who knows how much of the antique speech may have been purposely retained among those nobler minds who rejoiced in remembering the descent of their race? Knowing to what wild inferences the critics have run in other matters, we have lost nearly all faith in them, and prefer to believe David to be the author of this Psalm, from internal evidences of style and matter, rather than to accept the determination of men whose modes of judgment are manifestly unreliable.  — Psalms   

Psalms 139 - Some of the Jewish doctors are of opinion that this is the most excellent of all the psalms of David; and a very pious devout meditation it is upon the doctrine of God's omniscience, which we should therefore have our hearts fixed upon and filled with in singing this psalm. 

I. This doctrine is here asserted, and fully laid down (Psa_139:1-6). 

II. It is confirmed by two arguments: -

1. God is every where present; therefore he knows all (Psa_139:7-12).

2. He made us, therefore he knows us (Psa_139:13-16).  III. Some inferences are drawn from this doctrine.

1. It may fill us with pleasing admiration of God (Psa_139:17, Psa_139:18). 

2. With a holy dread and detestation of sin and sinners (Psa_139:19-22).

3. With a holy satisfaction in our own integrity, concerning which we may appeal to God (Psa_139:23, Psa_139:24). This great and self-evident truth, That God knows our hearts, and the hearts of all the children of men, if we did but mix faith with it and seriously consider it and apply it, would have a great influence upon our holiness and upon our comfort.

To the chief musician. A psalm of David.

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Psa 139:1-6 — God has perfect knowledge of us, and all our thoughts and actions are open before him. It is more profitable to meditate on Divine truths, applying them to our own cases, and with hearts lifted to God in prayer, than with a curious or disputing frame of mind. That God knows all things, is omniscient; that he is every where, is omnipresent; are truths acknowledged by all, yet they are seldom rightly believed in by mankind. God takes strict notice of every step we take, every right step and every by step. He knows what rule we walk by, what end we walk toward, what company we walk with. When I am withdrawn from all company, thou knowest what I have in my heart. There is not a vain word, not a good word, but thou knowest from what thought it came, and with what design it was uttered. Wherever we are, we are under the eye and hand of God. We cannot by searching find how God searches us out; nor do we know how we are known. Such thoughts should restrain us from sin. — MHCC

Psa 139:1-6 — David here lays down this great doctrine, That the God with whom we have to do has a perfect knowledge of us, and that all the motions and actions both of our inward and of our outward man are naked and open before him.

I. He lays down this doctrine in the way of an address to God; he says it to him, acknowledging it to him, and giving him the glory of it. Divine truths look fully as well when they are prayed over as when they are preached over, and much better than when they are disputed over. When we speak of God to him himself we shall find ourselves concerned to speak with the utmost degree both of sincerity and reverence, which will be likely to make the impressions the deeper.

II. He lays it down in a way of application to himself, not, “Thou hast known all,” but, “Thou hast known me; that is it which I am most concerned to believe and which it will be most profitable for me to consider.” Then we know these things for our good when we know them for ourselves, Job_5:27. When we acknowledge, “Lord, all souls are thine,” we must add, “My soul is thine; thou that hatest all sin hatest my sin; thou that art good to all, good to Israel, art good to me.” So here, “Thou hast searched me, and known me; known me as thoroughly as we know that which we have most diligently and exactly searched into.” David was a king, and the hearts of kings are unsearchable to their subjects (Pro_25:3), but they are not so to their Sovereign.

III. He descends to particulars: “Thou knowest me wherever I am and whatever I am doing, me and all that belongs to me.”

1. “Thou knowest me and all my motions, my down-sitting to rest, my up-rising to work, with what temper of mind I compose myself when I sit down and stir up myself when I rise up, what my soul reposes itself in as its stay and support, what it aims at and reaches towards as its felicity and end. Thou knowest me when I come home, how I walk before my house, and when I go abroad, on what errands I go.”

2. “Thou knowest all my imaginations. Nothing is more close and quick than thought; it is always unknown to others; it is often unobserved by ourselves, and yet thou understandest my thought afar off. Though my thoughts be ever so foreign and distant from one another, thou understandest the chain of them, and canst make out their connexion, when so many of them slip my notice that I myself cannot.” Or, “Thou understandest them afar off, even before I think them, and long after I have thought them and have myself forgotten them.” Or, “Thou understandest them from afar; from the height of heaven thou seest into the depths of the heart,” Psa_33:14.

3. “Thou knowest me and all my designs and undertakings; thou compassest every particular path; thou siftest (or winnowest) my path” (so some), “so as thoroughly to distinguish between the good and evil of what I do,” as by sifting we separate between the corn and the chaff. All our actions are ventilated by the judgment of God, Psa_17:3. God takes notice of every step we take, every right step and every by-step. He is acquainted with all our ways, intimately acquainted with them; he knows what rule we walk by, what end we walk towards, what company we walk with.

4. “Thou knowest me in all my retirements; thou knowest my lying down; when I am withdrawn from all company, and am reflecting upon what has passed all day and composing myself to rest, thou knowest what I have in my heart and with what thought I go to bed.”

5. “Thou knowest me, and all I say (Psa_139:4): There is not a word in my tongue, not a vain word, nor a good word, but thou knowest it altogether, knowest what it meant, from what thought it came, and with what design it was uttered. There is not a word at my tongue's end, ready to be spoken, yet checked and kept in, but thou knowest it.” When there is not a word in my tongue, O Lord! thou knowest all (so some read it); for thoughts are words to God.

6. “Thou knowest me in every part of me: Thou hast beset me behind and before, so that, go which way I will, I am under thy eye and cannot possibly escape it. Thou hast laid thy hand upon me, and I cannot run away from thee.” Wherever we are we are under the eye and hand of God. perhaps it is an allusion to the physician's laying his hand upon his patient to feel how his pulse beats or what temper he is in. God knows us as we know not only what we see, but what we feel and have our hands upon. All his saints are in his hand.

IV. He speaks of it with admiration (Psa_139:6): It is too wonderful for me; it is high.

1. “Thou hast such a knowledge of me as I have not of myself, nor can have. I cannot take notice of all my own thoughts, nor make such a judgment of myself as thou makest of me.”?

2. “It is such a knowledge as I cannot comprehend, much less describe. That thou knowest all things I am sure, but how I cannot tell.” We cannot by searching find out how God searches and finds out us; nor do we know how we are known. — Henry 

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Psa 139:7-16 — We cannot see God, but he can see us. The psalmist did not desire to go from the Lord. Whither can I go? In the most distant corners of the world, in heaven, or in hell, I cannot go out of thy reach. No veil can hide us from God; not the thickest darkness. No disguise can save any person or action from being seen in the true light by him. Secret haunts of sin are as open before God as the most open villanies. On the other hand, the believer cannot be removed from the supporting, comforting presence of his Almighty Friend. Should the persecutor take his life, his soul will the sooner ascend to heaven. The grave cannot separate his body from the love of his Saviour, who will raise it a glorious body. No outward circumstances can separate him from his Lord. While in the path of duty, he may be happy in any situation, by the exercise of faith, hope, and prayer. — MHCC

Psa 139:7-16 — It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways,
I. Because he is always under his eye. If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both (Jer_23:24); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God.

1. No flight can remove us out of God's presence: “Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?” God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us: Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, “Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?” A heathen could say, Quocunque te flexeris, ibi Deum videbis occurrentem tibi - Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them.

(1.) In heaven: “If I ascend thither, as I hope to do shortly, thou art there, and it will be my eternal bliss to be with thee there.” Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this.

(2.) In hell - in Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned: If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames), behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev_14:10.

(3.) In the remotest corners of this world: “If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal_4:2), than which nothing more swift, and flee upon them to the uttermost parts of the sea, or of the earth (Job_38:12, Job_38:13), should I flee to the most distant and obscure islands (the ultima Thule, the Terra incognita), I should find thee there; there shall thy hand lead me, as far as I go, and thy right hand hold me, that I can go no further, that I cannot go out of thy reach.” God soon arrested Jonah when he fled to Tarshish from the presence of the Lord.

2. No veil can hide us from God's eye, no, not that of the thickest darkness, Psa_139:11, Psa_139:12. “If I say, Yet the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning; even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them.” When God divided between the light and darkness it was with a reservation of this prerogative, that to himself the darkness and the light should still be both alike. “The darkness darkeneth not from thee, for there is no darkness nor shadow of death where the workers of iniquity may hide themselves.” No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies.

II. Because he is the work of his hands. He that framed the engine knows all the motions of it. God made us, and therefore no doubt he knows us; he saw us when we were in the forming, and can we be hidden from him now that we are formed? This argument he insists upon (Psa_139:13-16): “Thou hast possessed my reins; thou art Master of my most secret thoughts and intentions, and the innermost recesses of my soul; thou not only knowest, but governest, them, as we do that which we have possession of; and the possession thou hast of my reins is a rightful possession, for thou coveredst me in my mother's womb, that is, thou madest me (Job_10:11), thou madest me in secret. The soul is concealed form all about us. Who knows the things of a man, save the spirit of a man?” 1Co_2:11. Hence we read of the hidden man of the heart. But it was God himself that thus covered us, and therefore he can, when he pleases, discover us; when he hid us from all the world he did not intend to hide us from himself. Concerning the formation of man, of each of us,

1. The glory of it is here given to God, entirely to him; for it is he that has made us and not we ourselves. “I will praise thee, the author of my being; my parents were only the instruments of it.” It was done,

(1.) Under the divine inspection: My substance, when hid in the womb, nay, when it was yet but in fieri - in the forming, an unshapen embryo, was not hidden from thee; thy eyes did see my substance.

(2.) By the divine operation. As the eye of God saw us then, so his hand wrought us; we were his work.

(3.) According to the divine model: In thy book all my members were written. Eternal wisdom formed the plan, and by that almighty power raised the noble structure.

2. Glorious things are here said concerning it. The generation of man is to be considered with the same pious veneration as his creation at first. Consider it,

(1.) As a great marvel, a great miracle we might call it, but that it is done in the ordinary course of nature. We are fearfully and wonderfully made; we may justly be astonished at the admirable contrivance of these living temples, the composition of every part, and the harmony of all together.

(2.) As a great mystery, a mystery of nature: My soul knows right well that it is marvellous, but how to describe it for any one else I know not; for I was made in secret, and curiously wrought in the womb as in the lowest parts of the earth, so privately, and so far out of sight.

(3.) As a great mercy, that all our members in continuance were fashioned, according as they were written in the book of God's wise counsel, when as yet there was none of them; or, as some read it, and none of them was left out. If any of our members had been wanting in God's book, they would have been wanting in our bodies, but, through his goodness, we have all our limbs and sense, the want of any of which might have made us burdens to ourselves. See what reason we have then to praise God for our creation, and to conclude that he who saw our substance when it was unfashioned sees it now that it is fashioned. — Henry 

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Psa 139:17-24
 
God's counsels concerning us and our welfare are deep, such as cannot be known. We cannot think how many mercies we have received from him. It would help to keep us in the fear of the Lord all the day long, if, when we wake in the morning, our first thoughts were of him: and how shall we admire and bless our God for his precious salvation, when we awake in the world of glory! Surely we ought not to use our members and senses, which are so curiously fashioned, as instruments of unrighteousness unto sin. But our immortal and rational souls are a still more noble work and gift of God. Yet if it were not for his precious thoughts of love to us, our reason and our living for ever would, through our sins, prove the occasion of our eternal misery. How should we then delight to meditate on God's love to sinners in Jesus Christ, the sum of which exceeds all reckoning! Sin is hated, and sinners lamented, by all who fear the Lord. Yet while we shun them we should pray for them; with God their conversion and salvation are possible. As the Lord knows us thoroughly, and we are strangers to ourselves, we should earnestly desire and pray to be searched and proved by his word and Spirit. if there be any wicked way in me, let me see it; and do thou root it out of me. The way of godliness is pleasing to God, and profitable to us; and will end in everlasting life. It is the good old way. All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, or tire in it. — MHCC

Psa 139:17-24
 
Here the psalmist makes application of the doctrine of God's omniscience, divers ways.

I. He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, Psa_139:17, Psa_139:18. God, who knew him, thought of him, and his thoughts towards him were thoughts of love, thought of good, and not of evil, Jer_29:11. God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer_31:28. God's counsels concerning us and our welfare have been,

1. Precious to admiration: How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts.

2. Numerous to admiration: How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him. If we would count them, the heads of them, much more the particulars of them, they are more in number than the sand, and yet every one great and very considerable, Psa_40:5. We cannot conceive the multitude of God's compassions, which are all new every morning.

3. Constant at all times: “When I awake, every morning, I am still with thee, under thy eye and care, safe and easy under thy protection.” This bespeaks also the continual devout sense David had of the eye of God upon him: When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us.

II. He concludes from this doctrine that ruin will certainly be the end of sinners. God knows all the wickedness of the wicked, and therefore he will reckon for it: “Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while, surely thou wilt slay them at last.” Now observe,

1. The reason why God will punish them, because they daringly affront him and set him at defiance (Psa_139:20): They speak against thee wickedly; they set their mouth against the heavens (Psa_73:9), and shall be called to account for the hard speeches they have spoken against him, Jud_1:15. They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: “They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely.”

2. The use David makes of this prospect which he has of the ruin of the wicked.

(1.) He defies them: “Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me.”

(2.) He detests them (Psa_139:21, Psa_139:22): “Lord, thou knowest the heart, and canst witness for me; do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name. Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?” Note, Sin is hated, and sinners are lamented, by all that fear God. “I hate them” (that is, “I hate the work of them that turn aside,” as he explains himself, Psa_101:3) “with a sincere and perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them,” Psa_69:8.

III. He appeals to God concerning his sincerity, Psa_139:23, Psa_139:24. 1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: “Lord, I hope I am not in a wicked way, but see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it.”

2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually: Lead me in the way everlasting. Note,

(1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life. It is the way of antiquity (so some), the good old way.

(2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it. — Henry 

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(Psa 140)  "To the chief Musician, A Psalm of David. Deliver me, O LORD, from the evil man: preserve me from the violent man; {2} Which imagine mischiefs in their heart; continually are they gathered together for war. {3} They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah. {4} Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. {5} The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. {6} I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.

{7} O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. {8} Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah. {9} As for the head of those that compass me about, let the mischief of their own lips cover them. {10} Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. {11} Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. {12} I know that the LORD will maintain the cause of the afflicted, and the right of the poor. {13} Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence."

[daniel1212av]

Psalms 140 - The psalmist prays against his enemies, Psa_140:1-6; returns thanks for help, Psa_140:7; describes his enemies, and prays farther against them, Psa_140:8-11. His confidence in God, Psa_140:12, Psa_140:13.

The Hebrew, and all the Versions, attribute this Psalm to David; and it is supposed to contain his complaint when persecuted by Saul. The Syriac determines it to the time when Saul endeavored to transfix David with his spear. — Clarke 

Psalms 140 - This Psalm is in its proper place, and so fitly follows Psa_139:1 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 interferred 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 jewelry of precious faith.

“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; [let 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 mail 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.  — Psalms   

Psalms 140 - This and the four following psalms are much of a piece, and the scope of them the same with many that we met with in the beginning and middle of the book of Psalms, though with but few of late. They were penned by David (as it should seem) when he was persecuted by Saul; one of them is said to be his “prayer when he was in the cave,” and it is probable that all the rest were penned about the same time. In this psalm,  I. David complains of the malice of his enemies, and prays to God to preserve him from them (Psa_140:1-5).  II. He encourages himself in God as his God (Psa_140:6, Psa_140:7).  III. He prays for, and prophesies, the destruction of his persecutors (Psa_140:8-11).  IV. He assures all God's afflicted people that their troubles would in due time end well (Psa_140:12, Psa_140:13), with which assurance we must comfort ourselves, and one another, in singing this psalm.

To the chief musician. A psalm of David. — Henry

[daniel1212av]

Psa 140:1-7 — The more danger appears, the more earnest we should be in prayer to God. All are safe whom the Lord protects. If he be for us, who can be against us? We should especially watch and pray, that the Lord would hold up our goings in his ways, that our footsteps slip not. God is as able to keep his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to depend upon him in other dangers. — MHCC


Psa 140:1-7 

In this, as in other things, David was a type of Christ, that he suffered before he reigned, was humbled before he was exalted, and that as there were many who loved and valued him, and sought to do him honour, so there were many who hated and envied him, and sought to do him mischief, as appears by these verses, where,

I. He gives a character of his enemies, and paints them out in their own colours, as dangerous men, whom he had reason to be afraid of, but wicked men, whom he had no reason to think the righteous God would countenance. There was one that seems to have been the ring-leader of them, whom he calls the evil man and the man of violences (Psa_140:1, Psa_140:4), probably he means Saul. The Chaldee paraphrast (Psa_140:9) names both Doeg and Ahithophel; but between them there was a great distance of time. Violent men are evil men. But there were many besides this one who were confederate against David, who are here represented as the genuine offspring and seed of the serpent. For,

1. They are very subtle, crafty to do mischief; they have imagined it (Psa_140:2), have laid the scheme with all the art and cunning imaginable. They have purposed and plotted to overthrow the goings of a good man (Psa_140:4), to draw him into sin and trouble, to ruin him by blasting his reputation, crushing his interest, and taking away his life. For this purpose they have, like mighty hunters, hidden a snare, and spread a net, and set gins (Psa_140:5), that their designs against him, being kept undiscovered, might be the more likely to take effect, and he might fall into their hands ere he was aware. Great persecutors have often been great politicians, which has indeed made them the more formidable; but the Lord preserves the simple without all those arts.

2. They are very spiteful, as full of malice as Satan himself: They have sharpened their tongues like a serpent, that infuses his venom with his tongue; and there is so much malignity in all they say that one would think there was nothing under their lips but adders' poison, Psa_140:3. With their calumnies, and with their counsels, they aimed to destroy David, but secretly, as a man is stung with a serpent, or a snake in the grass. And they endeavoured likewise to infuse their malice into others, and to make them seven times more the children of hell than themselves. A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart.

3. They are confederate; they are many of them; but they are all gathered together against me for war, Psa_140:2. Those who can agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub.

4. They are proud (Psa_140:5), conceited of themselves and confident of their success; and herein also they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement, of the persecuted, for the more haughty they are the faster are they ripening for ruin. Pride goes before destruction.

II. He prays to God to keep him from them and from being swallowed up by them: “Lord, deliver me, preserve me, keep me (Psa_140:1, Psa_140:4); let them not prevail to take away my life, my reputation, my interest, my comfort, and to prevent my coming to the throne. Keep me from doing as they do, or as they would have me do, or as they promise themselves I shall do.” Note, The more malice appears in our enemies against us the more earnest we should be in prayer to God to take us under his protection. In him believers may count upon a security, and may enjoy it and themselves with a holy serenity. Those are safe whom God preserves. If he be for us, who can be against us?

III. He triumphs in God, and thereby, in effect, he triumphs over his persecutors, Psa_140:6, Psa_140:7. When his enemies sharpened their tongues against him, did he sharpen his against them? No; adders' poison was under their lips, but grace was poured into his lips, witness what he here said unto the Lord, for to him he looked, to him he directed himself, when he saw himself in so much danger, through the malice of his enemies: and it is well for us that we have a God to go to. He comforted himself,

1. In his interest in God: “I said, Thou art my God; and, if my God, then my shield and mighty protector.” In troublous dangerous times it is good to claim relation to God, and by faith to keep hold of him.

2. In his access to God. This comforted him, that he was not only taken into covenant with God, but into communion with him, that he had leave to speak to him, and might expect an answer of peace from him, and could say, with a humble confidence, Hear the voice of my supplications, O Lord!

3. In the assurance he had of help from God and happiness in him: “O God the Lord - Jehovah Adonai! as Jehovah thou art self-existent and self-sufficient, an infinitely perfect being; as Adonai thou art my stay and support, my ruler and governor, and therefore the strength of my salvation, my strong Saviour; nay, not only my Saviour, but my salvation itself, from whom, in whom, my salvation is; not only a strong Saviour, but the very strength of my salvation, on whom the stress of my hope is laid; all in all, to make me happy, and to preserve me to my happiness.”

4. In the experience he had had formerly of God's care of him: Thou hast covered my head in the day of battle. As he pleaded with Saul, that, for the service of his country, he many a time jeoparded his life in the high places of the field, so he pleads with God that, in those services, he had wonderfully protected him, and provided him a better helmet for the securing of his head than Goliath's was: “Lord, thou hast kept me in the day of battle with the Philistines, suffer me not to fall by the treacherous intrigues of false-hearted Israelites.” God is as able to preserve his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to trust in him and depend upon him in dangers of another nature; for nothing can shorten the Lord's right hand. — Henry