Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Psalms 140 · Commentary
Psalm 140 is the third psalm in David's Psalter II (Psalms 138-145) and the first "lament" in this collection (the first two are Psalm 138, a psalm of thanksgiving, and Psalm 139, a theological reflection). Psalms 140-143 form the central "tetralogy of laments" in David's Psalter II. Each is a prayer from David to God for help, with different themes: Psalm 140 asks for deliverance from evil people; Psalm 141 asks for protection from sinning with the mouth; Psalm 142 asks for deliverance from distress; and Psalm 143 asks for deliverance from condemnation. Together, these four laments depict David's spiritual situation in his later years. He no longer faces Saul's pursuit (that was a matter for 1 Samuel), but instead confronts the tongues of "evil people," the temptation of sin, inner loneliness, and the fear of condemnation—spiritual enemies that every aging believer will encounter. Psalm 140, though only 13 verses long, contains all the elements of a Hebrew lament: a cry for help (1-3), an interlude of trust (4-5), another cry for help (6-8), a curse on the wicked (9-11), and ultimate trust (12-13). Like Psalms 13 and 22, it is a classic example of a personal lament, especially in its depiction of the "evil of the tongue." Paul later directly quotes 140:3, "Their tongue practices deceit," in Romans 3:13, bringing Psalm 140 into the New Testament's "universal doctrine of sin."
Book V of Psalms (107-150) · David's Psalter II (138-145, 8 psalms total) · Tetralogy of Laments (140-143)
Psalm 140's position in David's Psalter II is as the opening of the Tetralogy of Laments (140-143). These four psalms structurally form a sophisticated "tetralogy of laments":
| Psalm | Theme | Focus |
|---|---|---|
| Psalm 140 | Deliverance from evil people | External: Evil of the tongue |
| Psalm 141 | Guarding the mouth from sin | Internal: One's own tongue |
| Psalm 142 | Deliverance from loneliness | Circumstance: Loneliness in a cave |
| Psalm 143 | Deliverance from condemnation | Righteousness: Mercy in His presence |
Together, these four psalms depict David's spiritual situation in his later years, moving from external (evil people) → internal (one's own tongue) → circumstance (loneliness) → righteousness (fear of condemnation), deepening layer by layer from outside to inside, from circumstance to righteousness. This is a remarkably ingenious editorial arrangement. The editor placed these four psalms together to tell believers that true faith's "cry for help" is not singular but multi-layered. You must cry for help to be delivered from external evil, and also from your own evil; you must cry for help in loneliness, and also in the fear of condemnation.
The superscription of Psalm 140, "For the Chief Musician. A Psalm by David," is identical to Psalm 139. This means that Psalm 140 was also a liturgical psalm designed for the temple choir, a most personal prayer for help that could be sung by the congregation together.
Regarding the traditional attribution of Psalm 140, scholars generally believe it to be a psalm from David's later years, possibly a prayer during a political conspiracy in David's kingdom (Absalom's rebellion? Sheba's revolt? Shimei's cursing?). However, the superscription does not give specific events, making this psalm applicable to all believers "attacked by the tongue."
Deliverance from the tongues of evil people (140:1-3) Yahweh, deliver me from evil men. Preserve me from violent men, who devise evil things in their heart. Their tongue is as sharp as a snake.
Protection from snares (140:4-5) Yahweh, keep me from the hands of the wicked. Preserve me from violent men, who have determined to trip my feet. The proud have hidden a snare for me.
Interlude of trust (140:6-8) I said to Yahweh, "You are my God." Listen to the voice of my petitions, Yahweh. Don't grant the wicked their desires.
Prayer for judgment on the wicked (140:9-11) As for the heads of those who surround me, let the mischief of their own lips cover them. Let burning coals fall on them.
Ultimate trust (140:12-13) I know that Yahweh will maintain the cause of the afflicted, and justice for the needy. Surely the righteous will give thanks to your name. The upright will dwell in your presence.
The structure of Psalm 140 is a typical five-part Hebrew lament: "cry for help → trust → cry for help again → curse → ultimate trust." The entire psalm opens with "Deliver me" and closes with "The upright will dwell in your presence," forming a spiritual arc "from fear to security." In the middle, there are two "interludes of trust": the mid-section trust in verses 6-8 and the concluding trust in verses 12-13, like two climaxes in music, telling us that a lament is not a unidirectional lamentation but a polyphony interwoven with lamentation and trust.
When you are attacked by the tongue, surrounded by traps, and overwhelmed by loneliness, Yahweh is still the "defender of the afflicted" and the "advocate for the needy." This psalm provides a foundation for all believers "attacked by human words": you do not need to retaliate with your own hands; the God who judges all kings will vindicate you. Your task today is to "say to Yahweh, 'You are my God'"; He will take care of the rest.
"Deliver me from evil men, Yahweh. Preserve me from violent men." (140:1), the opening cry for help in Psalm 140. "Evil" (רָע, ra) + "violent" (חָמָס, chamas, see Psalms Glossary, also Genesis 6:11 "the earth was filled with violence"). This combination outlines the situation of Psalm 140, not a single enemy, but an overall atmosphere of "evil/violence."
"They have sharpened their tongues like a serpent. Viper’s venom is under their lips." (140:3), the most vivid confession about the "evil of the tongue" in the Psalms. Serpent, venom: the tongue is not just a tool, but a venomous snake. This verse was later directly quoted by Paul in Romans 3:13, "Their tongue practices deceit. Viper’s venom is under their lips," becoming one of the foundations of the New Testament's "universal doctrine of sin."
"I said to Yahweh, 'You are my God.'" (140:6), the mid-section confession of trust in Psalm 140. "You are my God" is the shortest and deepest confession in Hebrew, the foundation of all spiritual practice.
"I know that Yahweh will maintain the cause of the afflicted, and justice for the needy." (140:12), the concluding confession of Psalm 140. "Maintain the cause" (דִּין, din, judge/vindicate). David does not seek justice on his own; he is confident that God will bring justice for the afflicted.
"Surely the righteous will give thanks to your name. The upright will dwell in your presence." (140:13), the very last verse of Psalm 140. From opening with "surrounded by evil people" to closing with "dwell in your presence," this is a typical arc of a Hebrew lament, from distress to intimacy.
Brothers and sisters, this psalm is a gift to all believers who have been "attacked by people's words."
Have you been "attacked by a tongue" today? Perhaps it was a rumor in the church, a misunderstanding, or someone speaking ill of you behind your back? Perhaps it was a difficult and hurtful word at home, a parent's criticism, a spouse's indifference, or a child's rebellion? Perhaps it was political intrigue at work, being slandered by a competitor, or being isolated by colleagues?
Psalm 140 is a psalm written for you. David was not facing an attack by swords; he was facing an attack by tongues. The picture he paints is shocking: those tongues are "sharp as a serpent's," and "adders' poison is under their lips." Tongues don't just "speak"; they are "venomous snakes" that can poison and kill.
Please look at 140:6, "I said to Yahweh, 'You are my God.'" Notice that this is in the past tense, "I said." When David was attacked by tongues today, he didn't rely on "today's prayer"; he relied on "past confessions," those times when he said to God, "You are my God," during peaceful times, which became his foundation today.
This gives us a spiritual lesson: establish your confession with God well during peaceful times. Because when the storm comes, you won't have time to build your faith from scratch; you will need "past confessions" as a foundation. So say to Him today, "You are my God." Saying this now prepares you for future storms.
Please look at 140:12, "I know that Yahweh will maintain the cause of the afflicted, and the rights of the needy." Notice, it is "I know," not "I guess," not "I hope," but "I know." This kind of certainty only carries weight when spoken by believers who have experienced many difficulties, because they have seen Him bring justice to the afflicted many times, so they know.
Brothers and sisters, if you are wronged or attacked today, please do not rush to retaliate yourself. David's posture is: "I know that He will maintain my cause," completely entrusting the sovereignty of judgment to Him. This is not weakness; it is true faith. Because the one who can truly bring you justice is never your own defense, but the God who judges all kings.
Finally, please look at 140:13, "Surely the righteous will give thanks to your name. The upright will dwell in your presence." The entire psalm opens with "surrounded by evil people" and closes with "dwell in His presence." What a reversal! The enemy's goal is to "trip you up," but God's promise is that "you will dwell in His presence," face to face with Him.
This verse brings tears to my eyes. The deepest hope of all our prayers, all our cries, all our pleas for help, is this: to be face to face with Him. Not just "He does things for me," but "I dwell in His presence." This is the promise of Revelation 22:4, "They will see his face," which is the core of the new heavens and new earth. And Psalm 140 tells you: this hope begins today, the moment you "dwell in His presence" in prayer, you are already in that hope.
140:3 "Their tongue is as sharp as a snake's." Have you been hurt by someone's tongue today? Bring that verbal wound before God and ask Him to speak for you with the prayer of Psalm 140.
140:6 "I said to Yahweh, 'You are my God.'" In your spiritual life, do you have some "past confessions" as a foundation for today? Say to Him again today, "You are my God."
140:13 "The upright will dwell in your presence." Do you have "face-to-face with Him" prayer time today? Let today's difficulties become an opportunity for you to "enter His presence."
Superscription "(A Psalm by David. For the choirmaster.)"
The superscription of Psalm 140 is "For the choirmaster. A Psalm by David" (לַמְנַצֵּחַ מִזְמוֹר לְדָוִד, la-menatseach mizmor le-David), which is identical to Psalm 139. This "repeated superscription" is significant in the study of Psalms editing, as the editors intended to tell readers that Psalms 139 and 140 are a continuous "double-pair." Psalm 139 is an introspective self-disclosure, while Psalm 140 is an outward cry for help. Together, the two psalms fully present David's prayer in the face of two external situations.
"For the choirmaster" (la-menatseach, see Psalms Glossary) means that Psalm 140 was for the conductor of the Temple choir. This superscription appears in 55 psalms, making it the most common liturgical marker in the Psalms. It tells us that Psalm 140 was not just David's private prayer but was designed to be sung by the congregation. This is especially important for laments; when an individual is persecuted, the congregation sings this psalm together to pray for them. This is the Hebrew tradition of "communal lament," where personal suffering is borne in collective prayer.
"A Psalm by David" is the "author attribution" for Psalm 140. The superscription does not specify which stage of David's life it refers to. Scholars generally believe it is a psalm from David's later years, possibly related to political conspiracies such as Absalom's rebellion, Sheba's revolt, or Shimei's curses. However, the superscription does not specify a particular event, making this psalm applicable to all believers who are "attacked by words."
Psalm 140's position in the structure of the Psalms is that it is the third psalm in David's Collection II (138-145) and the opening of the four-part lament (140-143) within this group of psalms. These four psalms form the "lament core" in the center of David's Collection II. The first two (138-139) are psalms of thanksgiving/reflection, and the last three (144-145) are royal psalms/psalms of praise. The central lament section forms the "low point" of David's Collection II. This "praise-lament-praise" arc is the subtlety of Hebrew Psalms editing, showing believers that "the path of faith must pass through the low point of lament."
Section Focus: Psalm 140 opens with a direct cry for help, "Deliver me, Yahweh," a phrase that clarifies the entire psalm's situation. The next three verses use the most powerful language to describe "wicked people": they plot in their hearts, their mouths are poisonous, and their tongues are like snakes. The core threat is the "tongue." This section sets the tone for the entire psalm: Psalm 140 is not about physical combat but about the "evil of the tongue."
140:1 "For the Chief Musician. A Psalm by David. Deliver me, Yahweh, from the evil man. Preserve me from the violent man;"
Psalms 140:1（World English Bible）
"Deliver me" (חַלְּצֵנִי, challetseni), from the verb חָלַץ (chalats, to deliver/pull out, see Psalms Glossary "natsal/chalats"). The literal meaning of chalats is "to pull out/extract," used with the same root in Psalm 6:4, "Turn, Yahweh, and deliver my soul." This word describes being pulled out of a trap, snare, or danger. He doesn't just "make you safe"; He "pulls you out."
"Evil men" (אָדָם רָע, adam ra), אָדָם (adam, man, see Psalms Glossary) + רַע (ra, evil, see Psalms Glossary). Note that David does not name names; he says "adam ra," any evil person. This "general designation" makes this psalm applicable to all believers, no matter who the "evil person" you face today is; this psalm is written for you.
"Preserve me" (תִּנְצְרֵנִי, tintsereni), from the verb נָצַר (natsar, to guard/preserve), used with the same word in Psalm 12:7, "You will keep them, Yahweh. You will preserve them from this generation forever." Natsar is "thorough care," like a bodyguard watching over an important person, 24 hours a day.
"Violent men" (אִישׁ חֲמָסִים, ish chamasim), אִישׁ (ish, man, see Psalms Glossary) + the plural of חָמָס (chamas, violence). Chamas is one of the strongest words for "evil" in the Hebrew Bible, similar to Genesis 6:11, "The earth was filled with violence." God saw this chamas before the Great Flood and decided to destroy the world. It refers to arrogant, unrestrained evil that treats others as tools. Note that the Hebrew word chamas was used as a name by a terrorist organization in the 1980s-90s. This "political hijacking" is an irony of history, but in the Hebrew original, it is synonymous with "arrogant violence."
So David prays for deliverance from two types of people: "evil" (adam ra, moral evil) + "violent" (ish chamasim, arrogant oppressive evil). The combination of these two types describes the situation he faces.
140:2 "those who devise mischief in their hearts. They continually gather themselves together for war."
Psalms 140:2（World English Bible）
"Devise evil things in their heart" (חָשְׁבוּ רָעוֹת בְּלֵב, chashvu ra'ot ve-lev), from the verb חָשַׁב (chashav, to think/plot) + רָעוֹת (ra'ot, evil things) + לֵב (lev, heart, see Psalms Glossary). Literally, "They plot evils in their heart."
This verse reveals the core of Psalm 140: the enemy's evil is not impulsive; it is premeditated! They "plot in their heart," meaning their evil is planned, organized, and strategic. This is a typical depiction of "wicked people" in the Psalms, not unknowingly making mistakes but consciously planning evil.
"They continually gather together for war" (כָּל־יוֹם יָגוּרוּ מִלְחָמוֹת, kol-yom yaguru milchamot), יָגוּר (yagur, to gather/collect) + מִלְחָמָה (milchamah, war, see Psalms Glossary, similar to Psalm 120:7, "But they are for war"). Literally, "Every day they gather for war," preparing for battle every day. Note that "war" here does not necessarily refer to military war but is more likely poetic language referring to their "war with tongues." They are "at war" every day, using rumors, slander, conspiracies, and attacks.
140:3 "They have sharpened their tongues like a serpent. Viper’s poison is under their lips. Selah."
Psalms 140:3（World English Bible）
This is the most quoted verse in the entire Psalm 140 and the most vivid confession about the "evil of the tongue" in the Psalms.
"They have sharpened their tongues like a serpent" (שָׁנֲנוּ לְשׁוֹנָם כְּמוֹ־נָחָשׁ, shananu leshonam kemo-nachash), from the verb שָׁנַן (shanan, to sharpen/hone) + לָשׁוֹן (lashon, tongue, see Psalms Glossary) + נָחָשׁ (nachash, serpent). Literally, "They sharpen their tongue like a serpent." The tongue is "sharpened," deliberately crafted like a weapon. This image is very powerful; their tongues are not naturally so poisonous but are deliberately "sharpened," trained with deceitful words to become increasingly sharp.
Note the double meaning of nachash (serpent): (1) the serpent itself, sharp, agile, and harmful; (2) the "serpent" in Genesis 3 that tempted Eve, a symbol of Satan. So "tongue like a serpent" is both a physical image (the sharpness of a serpent) and a spiritual image (akin to Satan). Those who attack with their tongues are of the same spirit as the "ancient serpent."
"Viper’s poison" (חֲמַת עַכְשׁוּב, chamat akhshuv), חֵמָה (chemah, fierce anger/poison, see Psalms Glossary) + עַכְשׁוּב (akhshuv, viper/poisonous snake). Akhshuv is a rare word appearing only once in the Hebrew Bible, possibly referring to an Egyptian cobra or desert viper, whose venom can cause rapid death.
So the image in this verse is that the enemy's tongue is not just "sharp"; it is "poisonous"! Like a venomous snake, those bitten by it will be poisoned and die. This is a powerful depiction; the evil of the tongue is not a minor matter; it can kill.
This verse was later directly quoted by Paul in Romans 3:13, "Their throat is an open tomb. With their tongues they have used deceit. The poison of vipers is under their lips." When Paul listed Old Testament descriptions of "universal sinners" in Romans 3, he specifically used Psalm 140:3 to describe the "evil of the tongue" as a mark of human depravity. Therefore, Psalm 140:3 is not just David's personal situation; it is a mark of humanity's fall. All who have not been renewed by grace have "viper's poison."
"Selah" (סֶלָה, selah, see Psalms Glossary). The first Selah appears here, allowing the congregation to pause and digest after singing the terrible description of "viper's poison," letting the shock of the evil of the tongue settle.
Section Positioning: This section shifts from the description of "wicked men" (verses 1-3) to a more specific plea for help, asking God to protect him from being caught in traps. This passage transforms the danger in Psalm 140 from "abstract evil of the tongue" to "concrete setting of snares." The enemies are not just attacking with words; they are "secretly setting snares" for David.
140:4 "Yahweh, keep me from the hands of the wicked. Preserve me from the violent men who have determined to trip my feet."
Psalms 140:4（World English Bible）
The language of this verse is almost a repetition of verse 1. This is a typical rhetorical device in Hebrew laments, repeating the plea for help to emphasize its urgency.
"The evil man's hand" (יְדֵי רָשָׁע, yedei rasha), יָד (yad, hand) + רָשָׁע (rasha, wicked man, see Psalms Glossary). "Hand" in Hebrew symbolizes "action/power/control." "The evil man's hand" means "the wicked man's active power to strike."
"Who have planned to make my steps fall" (אֲשֶׁר חָשְׁבוּ לִדְחוֹת פְּעָמָי, asher chashvu li-dchot pe'amai), verb חָשַׁב (chashav, to plot, same as 140:2) + דָּחָה (dachah, to push/shove) + פַּעַם (pa'am, footstep). Literally, "they planned to push my steps," to make me fall.
Notice that David describes not a direct attack, but a design to make him "fall." The enemies do not want to kill him with a sword; they want him to "miss his footing," "stumble," or "slip." This is a treacherous evil, not direct confrontation, but setting traps.
140:5 "The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me. Selah."
Psalms 140:5（World English Bible）
This verse uses three different "trap" words to describe the enemies' cunning:
"Snare" (פַח, pach), a net/trap for catching birds, same word used in Psalm 91:3 "He will deliver you from the fowler's snare." Pach is a disguised, invisible trap that suddenly closes, trapping a bird as soon as it steps on it.
"Cords" (חֲבָלִים, chavalim), ropes/cords, which can refer to ropes that trip people or cords that bind them.
"Net" (רֶשֶׁת, reshet), a hunting net, a large net that can cover people.
"Traps" (מֹקְשִׁים, moqshim), mechanisms/spring traps, same root used in Psalm 64:5 "They encourage themselves in an evil plot; they scheme to lay snares secretly."
Four types of traps appear simultaneously: snare, cords, net, and traps. The enemies are not attacking in one way; they are setting a "three-dimensional trap net," so no matter which direction David walks, he might step into a trap.
"The proud" (גֵּאִים, ge'im), גָּאָה (ga'ah, haughty/proud). The enemies' mark is "pride," forming a thematic echo with Psalm 138:6 "Yahweh is high, yet he looks after the lowly; but the proud he knows from afar." The entire collection of Davidic Psalms II repeatedly emphasizes that "God opposes the proud."
"By the wayside" (לְיַד־מַעְגָּל, le-yad-ma'gal), מַעְגָּל (ma'gal, rut/path). The enemies set traps on David's "inevitable path." This is the cunning of the conspiracy, knowing where you will go and setting a net there.
"Selah," the second Selah, prompts the congregation to pause and ponder the depth and breadth of the enemies' traps.
Section Positioning: This section suddenly shifts from the description of the enemies' traps (verses 4-5) to a confession of trust: "I said to Yahweh, 'You are my God.'" This is the first "interlude of trust" in Psalm 140, like a climax in music, telling us that a lament is not a one-sided cry of sorrow, but a polyphony interwoven with sorrow and trust.
140:6 "I said to Yahweh, “You are my God.” Listen to the cry of my petitions, Yahweh."
Psalms 140:6（World English Bible）
"I said to Yahweh" (אָמַרְתִּי לַיהוָה, amarti la-YHWH), verb אָמַר (amar, to say). Note that this is in the past tense, "I said." David recalls his past confession. This is the posture of a Hebrew lament: in the present predicament, standing firm on past confessions. This echoes David's reminiscent posture in Psalm 138:1, where faith is built on the foundation of "I have said to Him."
"You are my God" (אֵלִי אַתָּה, Eli attah), אֵל (El, God, singular form) + אַתָּה (attah, You). This is the shortest and deepest confession in Hebrew, only three words ("My God/You"), but these three words carry the entire faith. He is not some "concept of a deity"; He is "my" God, a personal, relational connection.
This confession is similar to Psalm 23:1 "Yahweh is my shepherd," Psalm 18:2 "Yahweh is my rock," Psalm 91:2 "He is my refuge and my fortress." All confessions of "He is my X" belong to the core posture of Hebrew spirituality. Faith is not knowledge of "God exists," but the relationship of "He is mine."
"Listen to the voice of my petitions" (הַאֲזִינָה יְהוָה קוֹל תַּחֲנוּנָי, ha'azinah YHWH qol tachanunai), verb אָזַן (azan, to incline the ear to listen) + קוֹל (qol, voice) + תַּחֲנוּנִים (tachanunim, petitions, from the root חָנַן chanan, to be gracious, see Psalms Glossary). Literally, "You incline Your ear to hear the voice of my petitions." David is not asking for "hear my roar," but "hear my soft voice of petition," a posture of prayer.
140:7 "Yahweh, the Lord, the strength of my salvation, you have covered my head in the day of battle."
Psalms 140:7（World English Bible）
This verse is the climax of Psalm 140's interlude of trust.
"Yahweh, the Lord" (יְהוִה אֲדֹנָי, YHWH Adonai), this is God's "double appellation" in Hebrew, using both the "personal name" YHWH and "Lord" Adonai. This double appellation is the most reverent cry to God in Hebrew, same cry used by Abraham in Genesis 15:2 when he asked for a son, "Lord Yahweh."
"The strength of my salvation" (עֹז יְשׁוּעָתִי, oz yeshu'ati), עֹז (oz, strength) + יְשׁוּעָה (yeshu'ah, salvation, see Psalms Glossary, the root of the name Yeshua). Literally, "the strength of my salvation." He Himself is David's strength of salvation; it is not "He gives salvation," but "He is salvation."
Note the word yeshu'ah. It is the root of Jesus' name, Yeshua. So whenever the Hebrew Psalms say "yeshu'ah," they are paving the way for the name of Jesus. The New Testament "Jesus" comes from this word; He is the "incarnation of yeshu'ah."
"You have covered my head in the day of battle" (סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק, sakkotah le-roshi be-yom nasheq), verb סָכַךְ (sakhakh, to cover, same word used in Psalm 139:13 "You knit me together") + רֹאשׁ (rosh, head) + נָשֶׁק (nasheq, weapons/battle). Literally, "in the day of weapons You covered my head," like a warrior's helmet protecting the head.
This verse echoes Psalm 139:13 "You knit me together in my mother's womb." Both verses use the same verb sakhakh, meaning the same hands that wove me in the womb cover my head in the day of war. From embryo to battlefield, His covering has never ceased.
140:8 "Yahweh, don’t grant the desires of the wicked. Don’t let their evil plans succeed, or they will become proud. Selah."
Psalms 140:8（World English Bible）
"Desires" (מַאֲוַיֵּי, ma'avayyei, from אָוָה avah), avah is "covetousness/desire," same root used in Deuteronomy 5:21 for the Tenth Commandment "You shall not covet." Ma'avayyei rasha = "the wicked's covetous desires," the things those who pursue selfish desires want to obtain.
"Evil plot" (זְמָמוֹ, zemamo), זִמָּה (zimmah, conspiracy/evil scheme). Note that this word in the Hebrew Bible usually refers to "sexual evil schemes" (e.g., Leviticus 18:17 "it is wickedness," zimmah), but it is also used for general "evil plots." Zimmah is stronger than chashav (to plot); it is an "evil, secret" conspiracy.
"Lest they exalt themselves" (יָרוּמוּ, yarumu), verb רוּם (rum, to lift up/be proud), same root used in Psalm 138:6 "Though Yahweh is high." Note this clever irony: God is high (138:6), so proud people "exalting themselves" is usurpation. Only God can be "high."
"Selah," the third Selah, prompts the congregation to pause, preparing for the next section of imprecatory prayer.
This section's position: It transitions from the interlude of trust (6-8) to a prayer of imprecation against the wicked, asking God to "turn their own way back on them." This is the second "imprecatory section" of Psalm 140, similar to Psalm 139:19-22, and requires direct handling of the tension.
140:9 "As for the head of those who surround me, let the mischief of their own lips cover them."
Psalms 140:9（World English Bible）
"Heads" (רֹאשׁ מְסִבָּי, rosh mesibbai), רֹאשׁ (rosh, head) + סָבַב (savav, surround). Literally "the head of my surrounders," referring to the leaders/chiefs of the enemies, or depicting their strutting, self-righteous posture.
"Let the mischief of their own lips cover them" (עֲמַל שְׂפָתֵימוֹ יְכַסֵּימוֹ, amal sefateimo yekhassemo), עָמָל (amal, trouble/mischief) + שָׂפָה (safah, lip), verb כָּסָה (kasah, cover/conceal). Literally "let the trouble of their lips cover them," so that their words become trouble upon their own heads.
This is a typical expression of the Hebrew "reap what you sow" theme, similar to Psalm 7:15-16, "He has dug a pit, and has fallen into the hole which he made." David is not asking for "external disaster to befall them," but for "their own words" to become the instrument of their judgment. This method of judgment is righteous; they are harmed by what they used to harm others.
140:10 "Let burning coals fall on them. Let them be thrown into the fire, into miry pits, from where they never rise."
Psalms 140:10（World English Bible）
"Burning coals" (גֶּחָלִים, gechalim), גַּחֶלֶת (gachelet, burning coal), the same word used in Psalm 120:4 for "coals of broom." Both psalms share the same imagery: the evil of the tongue is judged by "burning coals," which both burn quickly and lastingly.
"Fire" (אֵשׁ, esh, fire), fire of judgment, similar to Psalm 11:6, "On the wicked he will rain snares; fire, sulfur, and scorching wind will be the portion of their cup." Sodom and Gomorrah were judged by the same fire (Genesis 19:24).
"Miry pits" (מַהֲמֹרוֹת, mahamorot), this is a rare word appearing only once in the Hebrew Bible, possibly referring to "abyss/trap." Deep pits symbolize death, similar to Psalm 88:6, "You have laid me in the lowest pit, in darkness, in the depths."
The strong imagery in this verse—burning coals, fire, deep pits, unable to rise—represents a thorough, layered judgment.
How to handle the tension in this verse? The same principles as Psalm 139:19-22:
140:11 "An evil speaker won’t be established in the earth. Evil will hunt the violent man to overthrow him."
Psalms 140:11（World English Bible）
"An evil speaker" (אִישׁ לָשׁוֹן, ish lashon), אִישׁ (ish, man) + לָשׁוֹן (lashon, tongue). Literally "man of tongue," referring to "one who skillfully uses their tongue to attack."
"Will not be established" (בַּל־יִכּוֹן, bal-yikkon), verb כּוּן (kun, be firm/established), negative. Literally "will not be established," their foundation will collapse.
"Evil will hunt the violent man" (רָע יְצוּדֶנּוּ, ra yetsudenu), רָע (ra, evil/calamity), verb צוּד (tsud, hunt/pursue). Literally "evil will hunt him," those who are good at setting traps will themselves be hunted by evil; this is the ultimate "reap what you sow."
"To overthrow him" (לְמַדְחֵפֹת, le-madchefot), מַדְחֵפָה (madchefah, pushing down), the same root דחה used in 140:4 for "push me down." Those who "plot to push David down" are themselves pushed down. A perfect reversal.
This verse is a clear expression of Psalm 140's "reap what you sow" theme: enemies are harmed by what they used to harm others, which is the deepest principle of Hebrew justice.
This section's position: The final two verses of Psalm 140 completely shift to a posture of trust, no longer depicting enemies or asking for help, but only confessing God's righteousness. This is Psalm 140's second "interlude of trust," and also the concluding statement of the entire psalm, completing an arc from fear to security.
140:12 "I know that Yahweh will maintain the cause of the afflicted, and justice for the needy."
Psalms 140:12（World English Bible）
This is the core confession of trust for the entire Psalm 140.
"I know" (יָדַעְתִּי, yadati, from יָדַע yada), note that this is a perfect tense, "I have known," which is not speculation but certainty. This "knowing" is built on David's lifelong understanding of God; only a believer who has gone through many difficulties can say with such certainty, "I know."
"Afflicted" (עָנִי, ani), the most pitied group in Hebrew, referring to the economically, socially, and politically vulnerable, the same word used in Psalm 22:24, "He has not despised nor abhorred the affliction of the afflicted." The "afflicted" are objects of God's special care in Hebrew theology.
"Maintain the cause" (דִּין, din, judge/plead for), note that this word is often translated as "judge," but its usage is polysemous: sometimes it means to judge the wicked, sometimes to plead for the wronged. In Psalm 140:12, it is the latter; He din "for" the afflicted, bringing them justice.
"Needy" (אֶבְיוֹן, evyon), economically extremely poor people in Hebrew, the same word used in Psalm 9:18, "For the needy will not always be forgotten." Juxtaposed with ani (afflicted), it reinforces the theme of "God caring for the marginalized."
"Justice" (מִשְׁפַּט, mishpat, fairness/judgment, see Psalm Glossary), a near synonym of din, emphasizing "bringing them justice."
The spiritual significance of this verse: when David was surrounded by traps set by the powerful, he was certain that "Yahweh is the judge of the poor," that He especially cares for those who have no power to obtain justice for themselves, which is the core of Hebrew justice.
140:13 "Surely the righteous will give thanks to your name. The upright will dwell in your presence."
Psalms 140:13（World English Bible）
This is the very last verse of Psalm 140, and also the sweetest confession of the entire psalm.
"Righteous" (צַדִּיקִים, tsaddiqim), adjective of צֶדֶק (tsedeq, righteousness, see Psalm Glossary), referring to those in a correct covenant relationship with God.
"Give thanks to your name" (יוֹדוּ לִשְׁמֶךָ, yodu li-shmekha), verb יָדָה (yadah, give thanks, see Psalm Glossary) + שֵׁם (shem, name, see Psalm Glossary). The same word used in Psalm 138:1, "I will give you thanks with my whole heart," with "thanksgiving" repeatedly serving as the core posture of believers throughout the Davidic Psalms II collection.
"Upright" (יְשָׁרִים, yesharim), יָשָׁר (yashar, upright, see Psalm Glossary), a near synonym of tsaddiq, referring to those whose lives are rightly directed.
"Will dwell in your presence" (יֵשְׁבוּ אֶת־פָּנֶיךָ, yeshvu et-panekha), verb יָשַׁב (yashav, dwell) + פָּנֶה (paneh, face, see Psalm Glossary). Literally "dwell before your face," an intimate "face-to-face" relationship with God.
This is the highest hope of Hebrew spirituality, "face-to-face" with God, similar to Moses, "Yahweh spoke to Moses face to face" (Exodus 33:11); similar to Revelation 22:4, "They will see his face," which is the highest hope of the new heavens and new earth. Psalm 140 opens with the fear of being "surrounded by traps" and closes with the intimacy of "dwelling in your presence." This is the sweetest reversal in Hebrew lament, where the end of distress is not another distress, but a face-to-face encounter with God.
| Paragraph | Dominant Voice | Directed Towards | Emotional Arc |
|---|---|---|---|
| 140:1-3 | David (Plea + Accusation) | God + Audience | Urgent cry for help |
| 140:4-5 | David (Plea + Accusation) | God | Depiction of traps |
| 140:6-8 | David (Confession of Trust) | God | Mid-section interlude of trust |
| 140:9-11 | David (Imprecatory Prayer) | God + Wicked | Righteous anger |
| 140:12-13 | David (Ultimate Trust) | God + Audience | Face to face with Him |
The vocal arc of Psalm 140 is a typical "polyphony" of Hebrew lament: plea → trust → plea → imprecation → trust, like an intertwining of lament and hope in music. The very last sentence of the entire psalm, "The upright will dwell in your presence," is David's spiritual achievement, climbing from fear to hope.
| Vocabulary | Original | Transliteration | Verse | Meaning |
|---|---|---|---|---|
| A Psalm by David | מִזְמוֹר לְדָוִד | mizmor le-David | Superscription | A Psalm by David |
| For the Chief Musician | לַמְנַצֵּחַ | la-menatseach | Superscription | Conductor of the Temple choir |
| Deliver me | חָלַץ | chalats | 140:1 | To pull out/draw out |
| Evil man | אָדָם רָע | adam ra | 140:1 | Wicked person |
| Preserve | נָצַר | natsar | 140:1, 4 | To guard |
| Violence | חָמָס | chamas | 140:1, 4, 11 | Brutal oppression: cf. Gen 6:11 |
| Devise | חָשַׁב | chashav | 140:2, 4 | To calculate/plan |
| Heart | לֵב | lev | 140:2 | Center of will |
| Gather | יָגוּר | yagur | 140:2 | To gather |
| War | מִלְחָמָה | milchamah | 140:2 | War: cf. Ps 120:7 |
| Sharpen | שָׁנַן | shanan | 140:3 | To sharpen/hone |
| Tongue | לָשׁוֹן | lashon | 140:3, 11 | Organ of speech: cf. Ps 120:2 |
| Serpent | נָחָשׁ | nachash | 140:3 | Serpent: cf. Gen 3 |
| Poison | חֵמָה | chemah | 140:3 | Fierce wrath/venom |
| Adder | עַכְשׁוּב | akhshuv | 140:3 | Viper: rare word |
| Selah | סֶלָה | selah | 140:3, 5, 8 | Pause/lift |
| Hand of the wicked | יַד רָשָׁע | yad rasha | 140:4 | Power of the wicked |
| Push | דָּחָה | dachah | 140:4 | To push down |
| Steps | פַּעַם | pa'am | 140:4 | Steps |
| Proud | גֵּאִים | ge'im | 140:5 | Arrogant ones |
| Snare | פַח | pach | 140:5 | Bird net |
| Cords | חֲבָלִים | chavalim | 140:5 | Ropes |
| Net | רֶשֶׁת | reshet | 140:5 | Hunting net |
| Trap | מוֹקֵשׁ | moqesh | 140:5 | Mechanical trap |
| Path | מַעְגָּל | ma'gal | 140:5 | Path |
| I said | אָמַרְתִּי | amarti | 140:6 | I said: recollection |
| My God | אֵלִי | Eli | 140:6 | My God: singular |
| Give ear | אָזַן | azan | 140:6 | To listen attentively |
| Supplication | תַּחֲנוּן | tachanun | 140:6 | Supplication: cf. root chanan |
| Lord Yahweh | אֲדֹנָי יְהוִה | Adonai YHWH | 140:7 | Double appellation |
| Strength | עֹז | oz | 140:7 | Strength |
| Salvation | יְשׁוּעָה | yeshu'ah | 140:7 | Salvation: root of Jesus' name |
| Cover | סָכַךְ | sakhakh | 140:7 | To cover: cf. Ps 139:13 |
| Head | רֹאשׁ | rosh | 140:7, 9 | Head/leader |
| Day of battle | יוֹם נָשֶׁק | yom nasheq | 140:7 | Day of war |
| Desires | מַאֲוַיֵּי | ma'avayyei | 140:8 | Greedy desires |
| Wicked device | זִמָּה | zimmah | 140:8 | Evil scheme |
| Exalt themselves | רוּם | rum | 140:8 | To be arrogant: in contrast to God's exaltation |
| Surround | סָבַב | savav | 140:9 | To encircle |
| Lips | שָׂפָה | safah | 140:9 | Lips |
| Mischief | עָמָל | amal | 140:9 | Trouble/mischief |
| Cover | כָּסָה | kasah | 140:9 | To cover: to reap what they sow |
| Coals of fire | גֶּחָלִים | gechalim | 140:10 | Coals of fire: cf. Ps 120:4 |
| Fire | אֵשׁ | esh | 140:10 | Fire of judgment |
| Deep pits | מַהֲמֹרוֹת | mahamorot | 140:10 | Abyss: rare word |
| Rise up | קוּם | qum | 140:10 | To stand up |
| Be established | כּוּן | kun | 140:11 | To be firm |
| Hunt | צוּד | tsud | 140:11 | To hunt/pursue |
| Overthrow | מַדְחֵפָה | madchefah | 140:11 | To overthrow: echoes 140:4 |
| I know | יָדַעְתִּי | yadati | 140:12 | I have known: certainty |
| Afflicted | עָנִי | ani | 140:12 | Oppressed person |
| Maintain the cause | דִּין | din | 140:12 | To plead on behalf of |
| Needy | אֶבְיוֹן | evyon | 140:12 | Extremely poor person |
| Justice | מִשְׁפַּט | mishpat | 140:12 | Fairness/judgment |
| Righteous | צַדִּיק | tsaddiq | 140:13 | Righteous person |
| Give thanks | יָדָה | yadah | 140:13 | To openly acknowledge |
| Name | שֵׁם | shem | 140:13 | God's name |
| Upright | יָשָׁר | yashar | 140:13 | Upright |
| Dwell | יָשַׁב | yashav | 140:13 | To dwell |
| Presence | פָּנֶה | paneh | 140:13 | Face/relationship |
Psalm 140 strictly follows the five-stanza structure of Hebrew laments:
A 140:1-3 First plea for help, depiction of the wicked (evil of the tongue) [Selah]
B 140:4-5 Second plea for help, depiction of traps (setting a net) [Selah]
C 140:6-8 Central interlude of trust (You are my God) [Selah]
B' 140:9-11 Prayer of imprecation (reaping what they sow)
A' 140:12-13 Ultimate trust (He will do justice for the afflicted)
A and A' form a contrast:
B and B' form a mirror image:
The core C (verses 6-8) is a central interlude of trust, confessing "You are my God" at the structural center, becoming the turning point of the entire psalm.
Psalm 140 has three Selahs, which is a relatively large number in Hebrew poetry:
The positions of these three Selahs are exquisite, each occurring after a "peak" in its respective section, giving the congregation time to digest important information.
Psalm 140 serves as the opening to the four-psalm lament series (140-143):
| Psalm | Lament Theme | Relationship with Psalm 140 |
|---|---|---|
| Psalm 140 | Evil of the tongue (external) | Opening |
| Psalm 141 | My own tongue (internal) | Internalization: "set a watch, Yahweh, before my mouth" |
| Psalm 142 | Loneliness (circumstance) | Deepening: from external attack to internal loneliness |
| Psalm 143 | Guilt (righteousness) | Climax: from external evil to one's own evil |
The four psalms form a "external → internal" progression, from "deliverance from others' tongues" (140), to "deliverance from my own tongue" (141), to "deliverance from loneliness" (142), to "deliverance from guilt" (143). This progression shows that the deepest plea of true faith is "Forgive me."
Synonymous Parallelism (140:1):
Antithetical Parallelism (140:13):
Synthetic Parallelism (140:5):
Psalm 140:3, "They have sharpened their tongue like a serpent. Viper’s poison is under their lips." is a classic expression of the "tongue-serpent" theme in Hebrew poetry. This theme has rich echoes in the Bible:
Psalm 140 repeatedly uses the rhetoric of "reaping what they sow":
This is the Hebrew concept of justice, "an eye for an eye," where they are harmed by what they use to harm others. This is consistent with Psalm 7:15-16, Psalm 9:15-16, and Psalm 57:6.
Psalm 140:7 "Yahweh, the Lord, the strength of my salvation" uses a double appellation for God in Hebrew:
This "most reverent appellation in the deepest urgency" expresses David's posture of faith: the more difficult the situation, the more he reveres God.
Ancient Near Eastern cultures generally regarded the "tongue" as a dangerous tool. The Egyptian Instruction of Amenemope chapter 10 warns to "control your tongue"; the Babylonian Wisdom of Ahiqar repeatedly warns that "the tongue is sharper than a sword"; a Sumerian proverb states "the tongue is a weapon that kills."
However, the Hebrew tradition elevated the "evil of the tongue" to a theological height:
Ancient Near Eastern hunters and warriors were skilled in setting traps. Assyrian reliefs show scenes of setting nets to catch birds and traps for large game; Egyptian murals depict fishing nets and animal traps. Psalms 140:5 uses four trap-related words (snare, cords, net, noose), reflecting this Ancient Near Eastern "art of trapping." Enemies set traps "by the wayside," which was a standard practice for Ancient Near Eastern hunters, setting nets on paths where prey were sure to pass.
Ancient Near Eastern religions generally believed that "mortals cannot see the face of a deity, or they will surely die." The Egyptian Book of the Dead repeatedly warns, "Do not look directly at the face of Ra"; Ishtar of Babylon was blocked by seven gates when she descended to the underworld. The Hebrew tradition also partially acknowledged this principle (e.g., Exodus 33:20, "You cannot see my face, for no one can see me and live"), but at the same time held a unique hope that the righteous would ultimately see Him "face to face."
Psalms 140:13, "The upright shall dwell in your presence," + Exodus 33:11, "Yahweh spoke to Moses face to face," + Revelation 22:4, "They will see his face," form the Hebrew line of hope for "seeing God face to face." This is precisely the uniqueness of Hebrew theology: while revering His untouchable loftiness, there is a hope for intimate communion with Him, ultimately realized in Christ (John 1:18, "No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him").
Several Ancient Near Eastern legal codes stipulated "protection for the poor." The Code of Hammurabi, article 8, stated that the king should protect orphans and widows; the Egyptian Instruction of Amenemope emphasized, "Do not oppress the poor." The Hebrew tradition continued this tradition but elevated it to a theological height: God Himself is the "defender of the needy" (Psalms 140:12).
This tradition permeated Israelite law. Deuteronomy 24 repeatedly stipulated protection for the poor, orphans, widows, and sojourners; the prophetic books repeatedly rebuked Israel for oppressing the poor. Psalms 140:12 transformed this tradition into a prayerful confession, "I know that Yahweh will maintain the cause of the afflicted."
| Scripture | Content |
|---|---|
| Genesis 3:1-5 | The serpent tempts Eve: the origin of the evil of the tongue |
| Psalms 5:9 | "There is no faithfulness in their mouth" |
| Psalms 12:2-4 | "May Yahweh cut off all flattering lips" |
| Psalms 52:2-4 | "Your tongue devises mischiefs, like a sharp razor, working deceitfully" |
| Psalms 64:3 | "Who have sharpened their tongue like a sword, and aimed their bitter words like arrows" |
| Psalms 120:2-4 | "Deliver my soul, Yahweh, from lying lips, from a deceitful tongue" |
| Psalms 140:3 | "They have sharpened their tongue like a serpent. Viper's poison is under their lips." |
| Romans 3:13 | Paul quotes Psalms 140:3 |
| James 3:6, 8 | "The tongue is a fire...But nobody can tame the tongue" |
This theme line starts with the serpent in Genesis 3, unfolds poetically multiple times in the Psalms, and is systematized in the New Testament in Romans 3 and James 3, forming a complete theology of the "evil of the tongue."
| Scripture | Content |
|---|---|
| Psalms 7:15-16 | "He dug a pit, and dug it deep, and has fallen into the pit which he made" |
| Psalms 9:15-16 | "The nations are sunk down in the pit that they made. In the net which they hid, their own foot is caught" |
| Psalms 35:7-8 | "Let destruction come on him unawares...Let the net that he has hidden catch himself" |
| Psalms 57:6 | "They have prepared a net for my steps...They have fallen into the midst of it themselves" |
| Psalms 140:9-11 | "Let the mischief of their own lips cover them" |
| Proverbs 26:27 | "Whoever digs a pit will fall into it" |
| Esther 7:10 | Haman was hanged on the gallows he had prepared for Mordecai |
| Galatians 6:7 | "For whatever a man sows, that will he also reap" |
"Reaping what one sows" is central to the Hebrew concept of justice. Enemies are harmed by the very means they use to harm others, which is the most ironic expression of God's justice.
| Scripture | Content |
|---|---|
| Exodus 22:21-27 | Law protects sojourners, widows, orphans, and the poor |
| Deuteronomy 10:18 | "He executes justice for the fatherless and widow" |
| Psalms 9:18 | "For the needy shall not always be forgotten" |
| Psalms 35:10 | "He delivers the poor from him who is too strong for him" |
| Psalms 72:12 | "For he will deliver the needy when he cries" |
| Psalms 140:12 | "Yahweh will maintain the cause of the afflicted" |
| Luke 1:51-53 | Mary's Song: "He has exalted those who were humble" |
| James 5:1-6 | Condemnation of the rich who oppress the poor |
"God is the defender of the afflicted and needy" is the deepest social justice theme in Hebrew theology, consistently flowing from the law in Exodus to Mary's Song.
| Scripture | Content |
|---|---|
| Genesis 5:24 | "Enoch walked with God" |
| Exodus 33:11 | "Yahweh spoke to Moses face to face" |
| Psalms 16:11 | "In your presence is fullness of joy" |
| Psalms 23:6 | "I will dwell in Yahweh's house forever" |
| Psalms 27:4 | "That I may dwell in Yahweh's house all the days of my life" |
| Psalms 140:13 | "The upright shall dwell in your presence" |
| John 14:23 | "My Father will love him, and we will come to him, and make our home with him" |
| Revelation 21:3 | "Behold, the tabernacle of God is with men, and he will dwell with them" |
| Revelation 22:4 | "They will see his face" |
The hope of "dwelling with God/face to face" begins with Enoch, is repeatedly expressed in the Psalms, and culminates in the new heavens and new earth of Revelation. This is the deepest hope of the entire Bible.
| Old Testament Verse | New Testament Echo | Related Explanation |
|---|---|---|
| Psalm 140:3 "They have sharpened their tongue like a serpent. Viper’s poison is under their lips." | Romans 3:13 "Their throat is an open tomb. With their tongues they have used deceit. The poison of vipers is under their lips." | Paul directly quotes Psalm 140:3, incorporating it into the evidence chain for "universal sinfulness." |
| Psalm 140:3 "sharpened their tongue like a serpent" | James 3:6, 8 "The tongue is a fire... But nobody can tame the tongue. It is a restless evil, full of deadly poison." | James extends the tongue-poison theme of Psalm 140:3. |
| Psalm 140:4 "They have plotted to trip me" | Matthew 18:6 "But whoever causes one of these little ones who believe in me to stumble, it would be better for him that a large millstone should be hung around his neck, and that he should be sunk in the depth of the sea." | Jesus' prophecy of judgment for those who "cause others to stumble." |
| Psalm 140:6 "You are my God" | John 20:28 Thomas: "My Lord and my God!" | The personalized confession of "my God" reaches its peak expression in the New Testament. |
| Psalm 140:7 "the strength of my salvation" | Luke 1:69 "He has raised up a horn of salvation for us in the house of his servant David," | The strength of salvation (Yeshu'ah) is fulfilled in the Messiah. |
| Psalm 140:9-11 "the mischief of their own lips may overwhelm them" | Galatians 6:7 "For whatever a man sows, that will he also reap." | The principle of reaping what you sow: Paul's version. |
| Psalm 140:12 "Yahweh will maintain the cause of the afflicted" | Luke 18:7-8 "Won’t God avenge his chosen ones who cry out to him day and night, and will he not be slow to help them? I tell you that he will avenge them quickly." | Jesus' parable of the "unjust judge": continuing Psalm 140:12. |
| Psalm 140:13 "the upright will dwell in your presence" | Revelation 22:4 "They will see his face" | The "face-to-face" encounter in the end times: the ultimate fulfillment of Psalm 140's hope. |
Psalm 140 holds a special place in the Psalter as one of the most vivid prayers concerning the "evil of the tongue." Its uniqueness lies in:
First, the evil of the tongue is personified as a serpent. Psalm 140:3, "Their tongue is sharp like a serpent; viper's poison is under their lips," transforms the abstract "tongue attack" into a concrete "snakebite and poisoning," allowing readers to truly feel the terror of the tongue's evil. This imagery was later used by Paul in Romans 3:13, becoming a foundation for the New Testament's "universal sinfulness" argument.
Second, the richness of the "trap" imagery. Psalm 140:5 uses four trap-related words (pach + chavalim + reshet + moqesh) to describe the enemy's cunning, making it one of the most "trap-dense" verses in the Psalms.
Third, the clear expression of the "reaping what you sow" theme. The reversal of the root word for "push" (dachah → madchefah) in Psalm 140:4 / 11—they pushed David, and as a result, they were pushed—is one of the most exquisite ironies in Hebrew poetic rhetoric.
Fourth, a complete arc from fear to intimacy. The entire psalm opens with a plea for deliverance from evil people and concludes with "dwell in your presence," representing the most complete "fear → intimacy" arc in a lament.
For believers in later generations, Psalm 140 offers three gifts:
Honest naming of the "evil of the tongue." When we are attacked by people's words, Psalm 140 allows us to honestly acknowledge that it is a real evil, not a "small matter," and that it can poison people.
The posture of entrusting judgment to God. David does not retaliate with his own hands; he is confident that "He will maintain the cause of the afflicted." This provides an escape for believers who have been wronged, not by seeking justice themselves, but by relying on Him.
The hope of "dwelling in His presence" amidst fear. From being surrounded by evil people to being face-to-face with Him, this is the deepest hope Psalm 140 offers to all believers under attack.
As an "archetype/benchmark," Psalm 140 serves as a model prayer for all believers "attacked by the tongue." Its five-part structure of "plea for help, trust, imprecation, ultimate trust" has become a paradigm for Hebrew laments. From Augustine's Expositions on the Psalms to Bonhoeffer's meditation on Psalm 140 in a Nazi prison, this psalm has resonated repeatedly in the Christian spiritual tradition. It tells every believer hurt by the tongue: you are not alone; David also experienced it, and the God who avenged David will also avenge you today.
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| Theme | Content |
|---|---|
| Opening of the Four-Part Lament | Psalms 140-143 form the core of David's Psalms II: 140 is the opening. |
| Evil of the Tongue | 140:3 "They have sharpened their tongues like a serpent. Viper’s poison is under their lips." directly quoted in Romans 3:13. |
| Chamas (Violence) | 140:1, 4 "violent men": same chamas as in Genesis 6:11: evil before the great flood. |
| Trap Imagery | 140:5 snares + cords + net + traps: four words for traps describe the wicked's schemes. |
| Interlude of Trust | 140:6-8 Confession of trust in the lament: "You are my God." |
| Power of Salvation | 140:7 oz yeshu'ati: root of the name Yeshua (Jesus). |
| Reaping What They Sow | 140:9, 11 "May the mischief of their own lips cover them." same as Psalms 7:15-16. |
| Judgment by Coals of Fire | 140:10 "Let burning coals fall on them." same as Psalms 120:4, broom tree coals. |
| Vindicator of the Poor and Needy | 140:12 God particularly cares for the marginalized: core of the Hebrew concept of justice. |
| Dwelling in His Presence | 140:13 "The upright will dwell in your presence." consistent with the end-time hope in Revelation 22:4. |