November 15, 2024
They've set a trap!
Psalm 140
Emily Gullo
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 140:4
Guard me, O LORD, from the hands of the wicked;
preserve me from violent men,
who have planned to trip up my feet.
Psalm 140
Deliver Me, O LORD, from Evil Men
To the choirmaster. A Psalm of David.
1
Deliver me, O LORD, from evil men;
preserve me from violent men,
2
who plan evil things in their heart
and stir up wars continually.
3
They make their tongue sharp as a serpent's,
and under their lips is the venom of asps. Selah
4
Guard me, O LORD, from the hands of the wicked;
preserve me from violent men,
who have planned to trip up my feet.
5
The arrogant have hidden a trap for me,
and with cords they have spread a net;
1
140:5
Or they have spread cords as a net
beside the way they have set snares for me. Selah
6
I say to the LORD, You are my God;
give ear to the voice of my pleas for mercy, O LORD!
7
O LORD, my Lord, the strength of my salvation,
you have covered my head in the day of battle.
8
Grant not, O LORD, the desires of the wicked;
do not further their
2
140:8
Hebrew his
evil plot, or they will be exalted! Selah
9
As for the head of those who surround me,
let the mischief of their lips overwhelm them!
10
Let burning coals fall upon them!
Let them be cast into fire,
into miry pits, no more to rise!
11
Let not the slanderer be established in the land;
let evil hunt down the violent man speedily!
12
I know that the LORD will maintain the cause of the afflicted,
and will execute justice for the needy.
13
Surely the righteous shall give thanks to your name;
the upright shall dwell in your presence.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Salvation
In the OT, salvation generally refers to deliverance from both physical and spiritual danger. Because God had been a faithful Savior in the past, Israel trusted that they could look forward to his greater salvation in the future. The ultimate salvation for all mankind would come through Jesus the Messiah.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 140:1–5 The basic request is clear from the verbs deliver, preserve, and guard. The threat is from evil men, who are further described as violent men and the arrogant, who plan evil things.
Ps. 140:6 You are my God. The faithful worshiper affirms that he has personally received God’s love.
Fact: Salvation
In the OT, salvation generally refers to deliverance from both physical and spiritual danger. Because God had been a faithful Savior in the past, Israel trusted that they could look forward to his greater salvation in the future. The ultimate salvation for all mankind would come through Jesus the Messiah.
Ps. 140:6–8 The right response to such danger is to reaffirm trust in God and to ask him for help.
Ps. 140:9–11 These verses pray that the evil schemes would happen to those who plot them. The success of such people would defile the land.
Psalm Ps. 140. This lament comes from those threatened by ungodly people who intend to do him serious harm. This psalm, in praying for protection and expressing trust, also prays for the defeat of these enemies.
Ps. 140:12–13 The psalm closes by expressing confidence in the Lord and by guiding the faithful in what they can expect.
S3:226 Psalm 140
Listen NowDive Deeper | Psalm 140
If you're anything like me, you read this psalm and think, "Whoa! That was intense!" The truth is that the context of this psalm is intense. We don't know the exact time in which this prayer took place, but David faced many battles with evil men who slandered him and laid traps for him. In Psalm 140, David cries out to God in his time of trouble and asks for deliverance.
The "traps" we face today may not always look the way David's did, but we can be sure that trouble is coming. Jesus tells us, "In the world you will have tribulation." (John 16:33b)
It is easy to feel hopeless amid the traps of this world, but the God of the universe is on our side and is eager to help us. God is sovereign, powerful, and mighty, and yet He also wants to hear your emotions, your fears, and your needs because He loves you. "Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you." (1 Peter 5:6-7)
David models for us what it looks like to navigate the traps of our broken world by turning to God for help. David doesn't try to defend himself, and he doesn't take matters into his own hands. In an honest and emotional way, David cries, "Guard me, O LORD, from the hands of the wicked; preserve me from violent men, who have planned to trip up my feet." (Psalm 140:4)
David expresses his need for help and affirms his confidence in God to help him. David's prayer begins in sorrow and anguish, but ends in praise and triumph because David knew that God could rescue him. In Christ, we can have this same confidence. Jesus also tells us, "But take heart; I have overcome the world." (John 16:33c). God rescued us from the trap of death and gave us eternal life through Jesus.
Take heart, friends! The world has laid many traps, but God wants to come to your rescue!
This month's memory verse
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
– 2 Corinthians 9:7
Discussion Questions
1. In Psalm 140, David turns to God in his time of trouble. Whom do you go to first when you need help? What does it look like for you to turn to God for help?
2. David wasn't afraid to express his authentic feelings in prayer. Do you believe that God can handle your honest emotions and fears?
3. Like David, we face trouble and temptation each and every day. What earthly "traps" do you need help navigating right now?
4. David trusted that God would ultimately judge the evil men who persecuted him. Are you ever tempted to take justice into your own hands? Do you ever struggle to trust that God can deliver us from evil?
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