Grant not, O LORD, the desires of the wicked; do not promote their evil plans, lest they be exalted. Selah Grant not, O LORD, the desires of the wickedThis phrase begins with a plea to God, emphasizing His sovereignty and the psalmist's reliance on divine intervention. The Hebrew word for "Grant not" is "אַל־תִּתֵּן" (al-titten), which conveys a strong request for God to withhold something. The psalmist acknowledges that God has the power to either allow or prevent the desires of the wicked from coming to fruition. The term "wicked" (רָשָׁע, rasha) refers to those who are morally wrong or guilty, often characterized by their opposition to God's will. This plea reflects a deep trust in God's justice and a desire for His righteousness to prevail. do not promote their plans
The phrase "do not promote" is a request for God to actively oppose the schemes of the wicked. The Hebrew root "פָּרַם" (param) means to exalt or lift up, suggesting that the psalmist is asking God to prevent the elevation or success of evil plans. The word "plans" (זִמָּה, zimmah) can also mean schemes or plots, often with a connotation of cunning or deceit. This reflects the psalmist's awareness of the malicious intent behind the actions of the wicked and his desire for God to thwart their efforts. lest they be exalted
The concern here is that if the desires and plans of the wicked are allowed to succeed, they will be "exalted" (יָרוּמוּ, yarumu), meaning they will be lifted up or honored. This elevation of the wicked is contrary to the divine order and justice that the psalmist seeks. The psalmist's plea is rooted in a desire for God's glory and righteousness to be upheld, rather than allowing the wicked to gain power or influence. This reflects a broader biblical theme where the exaltation of the wicked is seen as a temporary and ultimately futile state, as God's justice will prevail in the end. Persons / Places / Events 1. DavidTraditionally attributed as the author of this psalm, David is seeking God's protection against his enemies and those who plot evil. 2. The WickedRefers to those who oppose God's ways and seek to harm the righteous through deceit and malice. 3. The LORD (Yahweh)The covenant name of God, invoked by David as the ultimate protector and judge. 4. SelahA term used in the Psalms, possibly indicating a pause for reflection or emphasis on the preceding statement. Teaching Points God's Sovereignty Over EvilTrust in God's ability to thwart the plans of the wicked. He is sovereign and just, ensuring that evil does not ultimately prevail. Prayer as a WeaponUse prayer to seek God's intervention against evil. Like David, we should pray for God to prevent the success of wicked schemes. Reflection on DesiresExamine personal desires and ensure they align with God's will. Avoid the temptation to pursue selfish or harmful ambitions. The Power of Pause (Selah)Take time to reflect on God's power and justice. Use moments of pause to deepen your trust in His protection and plan. Bible Study Questions 1. How does David's plea in Psalm 140:8 reflect his understanding of God's character and justice? 2. In what ways can we apply the principle of praying against the desires of the wicked in our own lives today? 3. How does the concept of "Selah" enhance our understanding and application of this verse? 4. What are some practical steps we can take to ensure our desires align with God's will, as suggested by James 4:3? 5. How do the themes in Psalm 140:8 connect with the broader biblical account of God's protection and justice, as seen in Psalm 37 and Proverbs 6:16-19? Connections to Other Scriptures Psalm 37This psalm also addresses the fate of the wicked and the protection of the righteous, emphasizing trust in the Lord. Proverbs 6:16-19Lists things the Lord hates, including a heart that devises wicked plans, connecting to the theme of opposing evil intentions. James 4:3Discusses the motives behind prayers and desires, highlighting the importance of aligning with God's will rather than selfish ambitions. People David, PsalmistPlaces JerusalemTopics Bring, Designs, Desire, Desires, Device, Evil, Exalt, Exalted, Forth, Further, Grant, Lest, O, Plans, Plot, Pride, Promote, Proud, Selah, Succeed, Themselves, Uplifted, Wicked, WrongdoerDictionary of Bible Themes Psalm 140:8 5917 plans 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 LifeLetter 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 Links Psalm 140:8 NIVPsalm 140:8 NLTPsalm 140:8 ESVPsalm 140:8 NASBPsalm 140:8 KJV
Psalm 140:8 Commentaries
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