Psalms 140:4 · Bible study
Psalms 140:4 Commentary: Plea for Preservation from Violent Enemies
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore Psalm 140:4's urgent plea for preservation from violent enemies who scheme to trip the feet, with commentary and cross-references.
Research Summary
- Meaning: David prays to be protected from violent enemies who deliberately plot to trip him up and cause his downfall.
- Key Words: hands (power and control), wicked (evil character), violent man (oppressive cruelty), overthrow my goings (cause to stumble, scheme for failure).
- Main Debate: Whether the "violent man" is a specific historical figure (Saul) or a generic representative of all such enemies.
- Theological Theme: God is the protector of the righteous; he alone can secure the steps of his people against plotted evil.
- Best Use: A prayer for personal protection when facing opposition, slander, or attack from those who intend harm.
Translation Comparison
BSB Berean Standard Bible 2020
Guard me, O LORD, from the hands of the wicked. Keep me safe from men of violence who scheme to make me stumble.
WEB World English Bible 2000
Yahweh, keep me from the hands of the wicked. Preserve me from the violent men who have determined to trip my feet.
KJV King James Version 1769
Keep me, O Lord, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.
ASV American Standard Version 1901
Keep me, O Jehovah, from the hands of the wicked; Preserve me from the violent man: Who have purposed to thrust aside my steps.
YLT Young's Literal Translation 1898
Preserve me, Jehovah, from the hands of the wicked, From one of violence Thou keepest me, Who have devised to overthrow my steps.
Darby Darby Bible 1890
Keep me, O Jehovah, from the hands of the wicked [man], preserve me from the violent man, who devise to overthrow my steps.
Douay-Rheims Douay-Rheims Bible 1899
Incline not my heart to evil words; to make excuses in sins. With men that work iniquity: and I will not communicate with the choicest of them.
Translations in other languages (10 available)
Guárdame, oh Jehová, de manos del impío, presérvame del hombre injurioso; que han pensado de trastornar mis pasos.
Guarda-me, SENHOR, das mãos do perverso; guarda-me do homens violentos, que pensam em empurrar os meus pés.
Ils aiguisent leur langue comme un serpent,
Bewahre mich, HERR, vor der Hand der Gottlosen; behüte mich vor den freveln Leuten, die meinen Gang gedenken umzustoßen.
Zij scherpen hun tong, als een slang; heet addervergift is onder hun lippen. Sela.
Preservami, o Eterno, dalle mani dell’empio, guardami dall’uomo violento, i quali han macchinato di farmi cadere.
Zaostrzają język swój, jako wąż; jad żmij pod wargami ich. Sela.
не дай уклониться сердцу моему к словам лукавым для извинения дел греховных вместе с людьми, делающими беззаконие, и да не вкушу я от сластей их.
耶和華啊，求你拯救我 脫離惡人 的手，保護我 脫離強暴的 人！他們 圖謀 推 我跌倒。
O Lord, take me out of the hands of sinners; keep me safe from the violent man: for they are designing my downfall.
Verse in Context
Scholars' Consensus
Commentators agree that Psalm 140:4 intensifies David's plea for protection. Barnes notes this is a repetition of the prayer in verse 1, reinforcing the urgency of the petition. Gill explains that David prays to be kept from falling into the hands of violent men, people of power and authority who scheme to cause him to stumble. Matthew Henry sees Saul as the ringleader, though the Chaldee paraphrase also names Doeg and Ahithophel. Calvin emphasises the treachery of enemies who use both open violence and deceit. The image of "overthrowing my goings" (KJV) or "tripping my feet" (WEB) is, according to the Cambridge Bible, a metaphor for undermining David's steps and bringing him to disgrace. Lange notes the parallel structure with Psalms 140:1, and Keil & Delitzsch connect it to the hunter's snares of verse 5. The consensus holds that David faces imminent danger from those who actively plot his downfall, and his only recourse is the Lord's preserving hand.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal/trapping view: The context of nets and snares in verse 5, and the metaphor of tripping (cf. Psalm 17:5, 36:11)
- Metaphorical/relational view: The enemies' use of slander (verse 3: tongue like a serpent) and schemes to undermine reputation
What is clear: David faces imminent danger from enemies who intend to cause his downfall, and he depends wholly on Yahweh for protection.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'violent man' | The verse describes an enemy who uses violence and schemes to cause the righteous to stumble. | Some commentators (Clarke, Henry) identify the figure as Saul specifically; others (Gill, Barnes) see it as a general reference to wicked oppressors. |
| Nature of the threat: physical or metaphorical | The psalmist is in real danger from enemies. | Some read 'overthrow my goings' as literal tripping or physical attack (hunter imagery), while others see it as metaphorical for undermining one's plans, reputation, or spiritual walk. |
| Singular versus collective enemies | The enemy is described both as a singular 'violent man' and plural 'wicked', showing a unified threat. | Whether the singular form highlights a ringleader (Saul) or is a collective singular for the whole group. |
| Prayer for protection versus imprecation | The verse is a plea for preservation, not a curse on the enemies. | Some see the surrounding verses (9-11) as part of the same prayer for justice, others as separate imprecatory elements. |
Historical & Cultural Context
This psalm bears the title "A Psalm of David," and the historical setting most often associated with it is David's flight from King Saul. Adam Clarke writes, "Preserve me from the violent man, Saul again; who was as headstrong and violent in all his measures, as he was cruel." Saul's relentless pursuit drove David into wilderness strongholds (1 Samuel 23, 24), where enemy scouts would seek to trap him. The phrase "overthrow my goings" (KJV) or "trip my feet" (WEB) reflects the imagery of hunting and snaring: in verse 5 the psalmist elaborates that the proud have hidden a snare and spread a net by the path. This language would have been literal for David, who often hid in caves and rocky terrain where a misstep could mean capture or death.
Beyond the immediate danger, the "violent man" in Hebrew points to a person of oppressive cruelty. Gill notes that these enemies were men of power and authority. Matthew Henry observes that they were "the genuine offspring and seed of the serpent" because they combined cunning and malice. The adversaries are no mere annoyances; they are deliberate plotters who "continually gather themselves together for war" (v. 2) and "sharpen their tongues like a serpent" (v. 3). Calvin describes them as men of "implacable cruelty" and "rancorous calumnies." The threat is both physical (the sword) and social (slander and conspiracy).
The psalmist's response is to cry out to Yahweh, the covenant God, repeatedly using the imperative "keep me" and "preserve me." Cross-references such as Psalm 17:5 ("My steps have held fast to your paths. My feet have not slipped.") show David's confidence that the Lord is the one who guards his footing. Similarly, Psalm 37:32, 40 declares that Yahweh rescues the righteous from the wicked because they take refuge in him. This context makes the psalm a model for believers facing opposition: honest about the danger, yet anchored in the certainty of God's deliverance.
Textual Notes
The consulted commentaries and translations note no significant textual variants for Psalm 140:4. The Masoretic Text is stable across the manuscript traditions. The differences between English translations (e.g., "trip my feet" vs. "overthrow my goings") reflect translational choices for the Hebrew idiom rather than variant readings.
Reception History
In Christian history, Psalm 140 has often been read as a prayer of Christ in his passion, with the “violent man” representing his persecutors (so Matthew Henry). Early church fathers applied it to the faithful suffering under pagan rulers. Later Reformers such as Calvin saw in it a pattern for every believer facing slander and oppression. The vivid imagery of snares and stumbling became a staple in hymns about spiritual warfare. In Jewish tradition, the psalm is part of the daily prayer liturgy in some communities, recited as a plea for deliverance from enemies. Its enduring use testifies to the believer's need for divine protection against those who would destroy.
Preaching This Verse
Three-Point Outline
- Who the Enemy Is, The "violent man" and the "wicked" are not just sinners, but those who actively scheme to trip the righteous (v. 4a). They are described in surrounding verses as having tongues like serpents (v. 3) and setting snares (v. 5).
- What the Enemy Wants, Their purpose is to "overthrow my goings", to cause the psalmist to stumble, to fail, to be disgraced and destroyed (v. 4b). This is not passive hostility but determined intention.
- Where Help Comes From, The repeated plea to Yahweh ("keep me… preserve me") shows that only God can secure the believer's steps. The psalm ends with confidence that "Yahweh will maintain the cause of the afflicted" (v. 12).
Five-Point Outline
- Crying Out to the Covenant God, David uses the name Yahweh, appealing to God's character as deliverer.
- Describing the Danger, The wicked are violent, purposeful, and dangerous, they "purpose to overthrow my goings."
- Acknowledging the Tactics of the Enemy, They use both brute force (hands) and cunning (schemes). The metaphors of snare and net emphasize deception.
- Praying for Protection, The petitions "keep me" and "preserve me" are urgent and repeated, showing dependence on divine intervention.
- Resting in God's Faithfulness, Though the threat is grave, the psalmist trusts that God, who has covered his head in battle (v. 7), will again deliver.
Illustration Hooks
- A hiker who loses the trail because someone moved the markers, a small act of sabotage that can lead to a dangerous fall.
- An employee whose reputation is quietly undermined by a colleague spreading half-truths. The victim is tripped up before they even know a trap is set.
- A child learning to walk, constantly needing a parent's hand to steady them when obstacles appear. The psalmist sees God as that steadying Hand.
Questions Your Congregation Is Asking
- How can I tell the difference between ordinary hardship and an enemy's scheme against me?
- Is it okay to pray for God to "keep me" from people, or should I just endure?
- How do I avoid bitterness when I see others plotting my downfall?
Leading a Discussion
This verse captures a moment of raw desperation: David prays to be preserved from those who want to trip him up. In small groups, reflect on how we respond when others actively scheme against us. What does faithful trust look like when the danger is real?
Discussion Questions
- Read Psalm 140:4 alongside verse 1. Why does David repeat his request? What does the repetition tell us about his emotional state?
- The enemies are described as "wicked" and "violent." How does the psalm characterize their methods? (Consider verses 3-5 for additional detail.)
- David asks to be kept from their "hands." In what ways might "hands" symbolize power and control in the ancient near east?
- The phrase "purpose to overthrow my goings" suggests a deliberate plan. Have you ever experienced someone deliberately trying to cause you to fail? How did you respond?
- Where does the psalmist place his trust amid this threat? What does he expect God to do?
- How does this verse connect with Jesus' teaching to "pray for those who persecute you" (Matthew 5:44)? Is it compatible with praying for deliverance?
- In what specific areas of your life do you need God to "keep you from the hands of the wicked" today?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 17:5 | My steps have held fast to your paths. My feet have not slipped. |
| Psalms 17:8 | Keep me as the apple of your eye. Hide me under the shadow of your wings, |
| Psalms 17:9 | from the wicked who oppress me, my deadly enemies, who surround me. |
| Psalms 36:11 | Don’t let the foot of pride come against me. Don’t let the hand of the wicked drive me away. |
| Psalms 37:32 | The wicked watch the righteous, and seek to kill him. |
| Psalms 37:40 | Yahweh helps them and rescues them. He rescues them from the wicked and saves them, because they have taken refuge in him. |
| Psalms 55:1 | For the Chief Musician. On stringed instruments. A contemplation by David. Listen to my prayer, God. Don’t hide yourself from my supplication. |
| Psalms 55:3 | because of the voice of the enemy, because of the oppression of the wicked. For they bring suffering on me. In anger they hold a grudge against me. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the violent man as Saul, describing him as headstrong, violent in every measure, cruel, and inflexibly determined to destroy David. The focus falls on Saul's relentless, personal hostility toward David.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the phrase "overthrow my goings" means more than tripping someone up: the wicked deliberately aim to defeat the psalmist's entire life plan and destroy him. He notes this is a repeated plea, the same urgent prayer he has already made.
Calvin's Commentaries Reformed 1564
Calvin highlights the particular Hebrew words David uses for his enemies: adam for the evil man and ish for the violent man, drawing a distinction between general wickedness and personal hostility. He also notes that the term for an asp's poison, achshub, appears only here in Scripture, signaling the unique venom of their slander.
Cambridge Bible for Schools and Colleges Anglican 1880
to overthrow my goings ] To trip me up and overthrow me. Cp. Psa_118:13 . R.V. to thrust aside my steps.
Geneva Bible Notes Reformed 1599
The Geneva note observes that David's prayer targets the enemy's precise intent: to make him stumble morally and spiritually, not merely to harm him physically. The request for preservation from the cruel man focuses on being saved from the subtle trap of a slipped step into sin or error.
Gill's Exposition of the Bible Baptist 1748
Gill reads this plea as David's urgent prayer against enemies who deliberately scheme to trip him up and ruin his reputation. He draws a connection to how Christ's enemies plotted to trap him with questions, hoping to find grounds to accuse him before the authorities.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the description of the wicked and their schemes against the righteous matches what appears in several other Psalms, showing a consistent biblical portrait of evil's opposition to the godly.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch observe that the second strophe mirrors the first, with perfect verbs describing past conduct. They highlight the dual meaning of the Hebrew word for feet, referring both to the foot itself and the step taken. The wicked are called proud for their vain ambition, and the hunting metaphors show snares placed immediately beside the path, ready to spring.
Lange's Commentary Reformed 1857
Lange argues that the unusual, abrupt expressions in this psalm are characteristic of David himself, not signs of a later imitation. He carefully explains rare Hebrew words, showing that "stir up war" replaces the common reading "gather together for war," and that the enemies' "tongue like a serpent" points to slander as poison.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees David as a type of Christ who suffered before reigning, humbled before exalted. His enemies, led by one evil man, are the serpent's offspring: dangerously subtle, constantly plotting to overthrow a good man's steps, and described as wicked people whom God cannot favor.