Psalm 140:13
Surely the righteous shall give thanks to your name: the upright shall dwell in your presence.
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(13) Surely.—Or, perhaps here, only, the primary meaning of the particle.

Dwell.—For the thought comp. Psalm 11:7; Psalm 16:11. After the peril and seeming abandonment God again proves the covenant promise true, and those whom the heathen would have chased from the land find in it a sure dwelling-place in the light of the presence and favour of Jehovah.

140:8-13 Believers may pray that God would not grant the desires of the wicked, nor further their evil devices. False accusers will bring mischief upon themselves, even the burning coals of Divine vengeance. And surely the righteous shall dwell in God's presence, and give him thanks for evermore. This is true thanksgiving, even thanks-living: this use we should make of all our deliverances, we should serve God the more closely and cheerfully. Those who, though evil spoken of and ill-used by men, are righteous in the sight of God, being justified by the righteousness of Christ, which is imputed to them, and received by faith, as the effect of which, they live soberly and righteously; these give thanks to the Lord, for the righteousness whereby they are made righteous, and for every blessing of grace, and mercy of life.Surely the righteous shall give thanks unto thy name - Unto thee.

(1) they will have occasion to do it;

(2) they will be disposed to do it.

They will not be unmindful of the favors conferred upon them; it will be a characteristic of them that they "will" be thankful.

The upright shall dwell in thy presence - They shall be under thy protection; they shall be admitted to thy favor; they shall dwell in thy dwelling-place.

(1) On earth they shall enjoy his favor - "as if" they abode with God.

(2) in heaven they will be permitted to dwell with him forever.

The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favor and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, people "should be righteous" in order that they may find the favor of God and dwell with him. There is no reason why a "poor" wicked man should enjoy the favor of God anymore than why a "rich" wicked man should. It is not poverty or riches that commend us to God; it is faith, and holiness, and love, and obedience, in the condition of life in which we are placed, be it in a cottage or a palace.

13. After all changes, the righteous shall have cause for praise. Such

shall dwell—shall sit securely, under God's protection (Ps 21:6; 41:12).

Shall give thanks unto thy name; shall have occasion to praise thee for their deliverance.

Shall dwell in thy presence; shall constantly enjoy thy gracious and powerful presence and assistance. Surely the righteous shall give thanks unto thy name,.... The same with the poor and the afflicted; who, though traduced by men, and evil spoken of and ill used by them, are righteous in the sight of God; being justified by the righteousness of Christ, which is imputed to them, and received by faith, in consequence of which they live soberly and righteously: these the psalmist knew and was assured they would give thanks to the Lord, and praise his holy name, for the righteousness by which they are made righteous, and for every other blessing of grace and mercy of life; for maintaining their cause and their right, and for the ruin and destruction of their enemies; see Revelation 18:20;

the upright shall dwell in thy presence; under his care and protection; in his gracious presence, enjoying the light of his countenance here; and in his glorious presence hereafter, where is fulness of joy: these upright ones are such who are upright in heart; whose hearts are right with God, sincere in his service and worship, and walk uprightly according to the rule of his word. These, as some render it, "shall sit before him" (t) or "in his presence": as children before a father, in whom he delights; or as disciples before a master, to be taught and instructed. The Targum is,

"shall return to pray before thee:''

and so Aben Ezra interprets it of their dwelling, or sitting before God, in the house of prayer; and Kimchi adds, by way of explanation,

"to seek thee, and know thy ways.''

Jerom reads it, "shall dwell with thy countenance or face" (u); and understands it of dwelling with Christ, the face of God, Hebrews 1:3; with whom they shall dwell for evermore.

(t) "considebunt", Junius & Tremellius; "sedebunt", Cocceius; so Ainsworth and Syriac version. (u) So Sept. V. L. Arabic version, and Pagninus.

Surely the righteous shall give thanks unto thy name: the upright shall {k} dwell in thy presence.

(k) That is, will be descended and preserved by your fatherly providence and care.

13. Surely] The particle ’ak expresses the thought, Nay but after all; in spite of present trials.

shall dwell in thy presence] In the land where Jehovah’s Presence is especially manifested. Cp. Psalm 102:28. The manifestation of God which is destruction to the wicked (Psalm 9:3) is security and happiness to the upright. Cp. Psalm 11:7, note; Psalm 16:11; Psalm 89:15.Verse 13. - Surely the righteous shall give thanks unto thy Name; the upright shall dwell in thy presence. The result of God's punishment of the wicked, and deliverance of the righteous is naturally that the righteous give him thanks, frequent his courts, and "dwell," as it were, "in his presence."

Such is the conduct of his enemies; he, however, prays to his God and gets his weapons from beside Him. The day of equipment is the day of the crisis when the battle is fought in full array. The perfect סכּותה states what will then take place on the part of God: He protects the head of His anointed against the deadly blow. Both Psalm 140:8 and Psalm 140:8 point to the helmet as being מעוז ראשׁ, Psalm 60:9; cf. the expression "the helmet of salvation" in Isaiah 59:17. Beside מאויּי, from the ἅπ. λεγ. מאוה, there is also the reading מאויי, which Abulwald found in his Jerusalem codex (in Saragossa). The regular form would be מאוי, and the boldly irregular ma'awajjê follows the example of מחשׁכּי, מחמדּי, and the like, in a manner that is without example elsewhere. זממז for מזמּתו is also a hapaxlegomenon; according to Gesenius the principal form is זמם, but surely ore correctly זמם (like קרב), which in Aramaic signifies a bridle, and here a plan, device. The Hiph. חפיק (root פק, whence נפק, Arab. nfq) signifies educere in the sense of reportare, Proverbs 3:13; Proverbs 8:35; Proverbs 12:2; Proverbs 18:22, and of porrigere, Psalm 144:13, Isaiah 58:10. A reaching forth of the plan is equivalent to the reaching forth of that which is projected. The choice of the words used in this Psalm coincides here, as already in מעגּל, with Proverbs and Isaiah. The future ירוּמוּ expresses the consequence (cf. Psalm 61:8) against which the poet wishes to guard.
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