Psalm 140:4 Study Bible: LORD, keep me from the hands of the wicked. Preserve me from the violent men who have determined to trip my feet.

◄ Psalm 140:4 ►

Guard me, O LORD, from the hands of the wicked. Keep me safe from men of violence who scheme to make me stumble.

Guard me, O LORD
The phrase begins with a plea for divine protection. The Hebrew word for "guard" is "שָׁמַר" (shamar), which conveys the idea of keeping watch, preserving, or protecting. This word is often used in the context of a shepherd watching over his flock, suggesting a personal and vigilant care. The invocation of "O LORD" uses the sacred name of God, Yahweh, emphasizing a covenant relationship. This highlights the psalmist's trust in God's faithfulness and His ability to protect those who are His.

from the hands of the wicked
The "hands" symbolize power and control. The Hebrew word "יָד" (yad) is often used metaphorically to represent influence or actions. The "wicked" refers to those who are morally wrong or guilty, "רָשָׁע" (rasha). In the biblical context, the wicked are those who oppose God's will and oppress His people. This plea acknowledges the reality of evil in the world and the need for God's intervention to prevent harm from those who act unjustly.

keep me safe
The phrase "keep me safe" is a continuation of the request for protection. The Hebrew root "נָצַל" (natsal) means to deliver or rescue. This word is often used in the context of God delivering His people from danger or distress. It reflects a deep reliance on God's ability to save and preserve life amidst threats.

from men of violence
"Men of violence" refers to those who use force and aggression to achieve their ends. The Hebrew word "חָמָס" (chamas) denotes violence, wrong, or cruelty. This term is used throughout the Old Testament to describe acts of injustice and brutality. The psalmist's plea underscores the destructive nature of violence and the need for divine protection against those who perpetrate it.

who scheme to make me stumble
The word "scheme" comes from the Hebrew "חָשַׁב" (chashab), meaning to plan or devise. It implies intentionality and cunning in plotting harm. "To make me stumble" uses the Hebrew "כָּשַׁל" (kashal), which means to cause to fall or fail. This phrase suggests a deliberate attempt to undermine or cause the psalmist to falter in his faith or mission. The imagery of stumbling conveys vulnerability and the potential for spiritual or moral failure. The psalmist's prayer is for God to thwart these plans and uphold him in righteousness.

Persons / Places / Events

1. David
Traditionally attributed as the author of this psalm, David often faced threats from enemies and sought God's protection.

2. The Wicked
Refers to those who oppose God's ways and seek to harm the righteous.

3. Men of Violence
Individuals who use force and aggression to achieve their ends, often in opposition to God's people.

4. The LORD (Yahweh)
The covenant name of God, invoked by David as his protector and deliverer.

5. Schemes
The plans and plots devised by the wicked to cause harm or lead the righteous astray.

Teaching Points

Dependence on God for Protection
Just as David sought God's protection, believers today should rely on God for safety from spiritual and physical threats.

Awareness of Spiritual Warfare
Recognize that the schemes of the wicked can be both physical and spiritual, requiring vigilance and prayer.

Prayer as a Defense
Regularly pray for God's protection over yourself and others, acknowledging His power to guard against evil.

Trust in God's Sovereignty
Trust that God is in control and can thwart the plans of the wicked, providing peace amidst adversity.

Living Righteously Amidst Opposition
Commit to living according to God's ways, even when faced with opposition or violence, trusting in His ultimate justice.

Bible Study Questions

1. How does David's plea for protection in Psalm 140:4 reflect his relationship with God, and how can we emulate this in our own lives?

2. In what ways can we identify and guard against the "schemes" of the wicked in our daily lives?

3. How does the concept of spiritual warfare in Ephesians 6:11 relate to the protection sought in Psalm 140:4?

4. What practical steps can we take to ensure we are seeking God's protection regularly through prayer and scripture?

5. How can we encourage others in our community to trust in God's protection amidst the challenges they face?

Connections to Other Scriptures

Psalm 18:48
David speaks of God delivering him from violent men, showing a consistent theme of seeking divine protection.

Ephesians 6:11
Paul instructs believers to put on the full armor of God to stand against the schemes of the devil, paralleling the need for divine protection against evil.

Proverbs 3:26
Emphasizes the LORD as the source of safety, reinforcing the idea of God as a protector.

2 Thessalonians 3:3
Paul assures that the Lord is faithful and will strengthen and protect from the evil one, echoing the plea for protection in Psalm 140:4.

Sermons

God Preserves His Servant		Psalm 140:1-13
Our Adversary and Our Defense	S. Conway	Psalm 140:1-13
The Holy War	C. Short	Psalm 140:1-13

People

David, Psalmist

Places

Jerusalem

Topics

Aside, Designing, Determined, Devise, Devised, Downfall, Goings, Guard, Hands, Keepest, O, Overthrow, Plan, Planned, Preserve, Protect, Purposed, Safe, Sinners, Slip, Steps, Thrust, Trip, Violence, Violent, Wicked

Dictionary of Bible Themes

Psalm 140:4

5917 plans

Psalm 140:1-4

5511 safety
5975 violence

Library

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they …
Leo the Great—Writings of Leo the Great

A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher, …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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