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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 140:8–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is the believing foresight David had,
I.Of the shame and confusion of persecutors.
1.Their disappointment. This he prays for (Psa 140:8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: "Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: "O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, "Lord, do not prosper them."
2.Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin,
(1.)Of his own enemies: "As for those that compass me about, and seek my ruin," [1.] "The mischief of their own lips shall cover their heads (Psa 140:9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Psa 7:15, Psa 7:16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job 20:23; Job 27:22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large, Isa 30:33.
(2.)Of all others that are like them, Psa 140:11.
[1.]Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Psa 2:5. A lying tongue is but for a moment, but the lip of truth shall be established for ever.
[2.]Evil doers must expect to be destroyed: Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. Evil pursues sinners.
II.Here is his foresight of the deliverance and comfort of the persecuted, Psa 140:12, Psa 140:13.
1.God will do those justice, in delivering them, who, being wronged, commit themselves to him: "I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this.
2.They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: "Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words, The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"A man full of words shall not be guided upon earth" [Psalm 140:11]. "A man full of words" loves lies. For what pleasure has he, save in speaking? He cares not what he speaks, so long as he speaks. It cannot be that he will be guided. What then ought the servant of God to do, who is kindled with these "coals," and himself made a coal of salvation, what should he do? He should wish rather to hear than to speak; as it is written, "Let every man be swift to hear, slow to speak." [James 1:19] And if it may be so, let him desire this, not to be obliged to speak and talk and teach....I can quickly tell you wherein each one may prove himself, not by never speaking, but by requiring a case where it is his duty to speak; let him be glad to be silent, in will, let him speak to teach, when he must. For when must thou needs speak and teach? When you meet with one ignorant, when you meet with one unlearned. If it delight you always to teach, you wish always to have some ignorant one to teach...."Evil shall hunt the unrighteous man to destruction." Evils come, and he stands not; therefore said he, "they shall hunt him to destruction." For many good men, many righteous men evils have befallen, evils have, as it were, found them. Therefore when the evil pursued the good, that is, our martyrs, when they seized them, they "hunted" them, but not "to destruction." For the flesh was pressed down, the spirit was crowned; the spirit was cast out from the body, yet was nought done to the flesh which might hinder it for the future. Let the flesh be burned, scourged, mangled; is it therefore withdrawn from its Creator, because it is given into the hands of its persecutor? Will not He who created it from nothing, remake it better than it was?
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Summary
Psalms 140:11 is a fervent prayer and a profound declaration of divine justice, voiced by King David in a time of distress. It expresses a deep desire that those who wield their words for malicious purposes—the "evil speaker"—would not gain lasting influence or security on earth. Simultaneously, it asserts with unwavering confidence that the destructive forces unleashed by "violent men" will inevitably recoil upon them, leading to their ultimate downfall. This verse encapsulates a foundational biblical principle: both verbal and physical wickedness carry inherent, inescapable consequences, undergirded by God's righteous sovereignty and His commitment to upholding justice.
Context
Literary Context
Psalm 140 is a deeply personal lament, a heartfelt cry from David to God for deliverance from relentless and malicious adversaries. The preceding verses vividly portray the nature of these enemies, describing them as deceitful, treacherous, and actively plotting the psalmist's ruin. They are characterized by their "sharpened tongues like a serpent" and their insidious traps and snares laid for his feet, as articulated in Psalms 140:3-5. Verse 11, therefore, is not an isolated statement but an integral part of David's impassioned appeal for divine intervention. It specifically invokes God's justice against the very instruments of harm—malicious speech and violent actions—that his enemies employ. Functioning as an imprecation, it reflects a profound trust in God's righteousness to ultimately prevail over injustice and to ensure that the wicked do not achieve their destructive aims.
Historical & Cultural Context
Composed likely during a period of intense persecution, such as David's flight from King Saul or during Absalom's rebellion, Psalm 140 reflects the precariousness of life for a righteous individual surrounded by powerful and malevolent foes in ancient Israel. In the ancient Near East, a person's reputation and standing were heavily dependent on their words and the words spoken about them; slander and false accusations could be as destructive as physical assault, leading to social ostracization, loss of livelihood, or even death. Violence, or hamas, was a pervasive threat, often associated with unjust gain, oppression, and the abuse of power by those in authority. The concept of divine retribution, where one's actions inevitably return upon them, was a widely accepted principle, deeply rooted in the covenantal understanding that God is a righteous judge who actively upholds justice in the earth. This verse, then, is a culturally resonant expression of a victim's hope for God to enforce this divine justice.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it highlights the destructive power of malicious speech, emphasizing that words are not mere trifles but potent forces capable of immense harm. This theme is echoed throughout wisdom literature, particularly in Proverbs 18:21, which declares, "Death and life are in the power of the tongue." Secondly, it underscores the inevitable consequences of wickedness and violence, asserting that evil ultimately consumes its perpetrators, aligning with the principle of sowing and reaping found in Galatians 6:7. Thirdly, it serves as a profound expression of divine justice and God's sovereignty over human affairs. David's prayer is rooted in the conviction that God is actively involved in the world, seeing injustice and ensuring that the wicked do not triumph indefinitely, ultimately bringing about their downfall, as seen in God's judgment against the nations in Psalm 9:16.
Exposition and Analysis
Key Word Analysis
Meaning "the tongue (of man or animals), used literally (as the instrument of licking, eating, or speech), and figuratively (speech, an ingot, a fork of flame, a cove of water)." In the context of "evil speaker" (literally "man of tongue"), lashon emphasizes that the tongue is the primary instrument of harm. This highlights the deliberate and pervasive nature of verbal assaults, such as slander, gossip, or false witness, which are as destructive as physical violence.
Meaning "violence; by implication, wrong; by meton. unjust gain; cruel(-ty), damage, false, injustice, [idiom] oppressor, unrighteous, violence (against, done), violent (dealing), wrong." This term denotes aggressive, unjust, and destructive behavior, encompassing both physical brutality and systemic oppression. It identifies the "violent man" as one whose very character and actions are defined by harmful, often exploitative, acts.
A primitive root meaning "to lie alongside (i.e. in wait); by implication, to catch an animal (figuratively, men); to victual (for a journey)." In this verse, "hunt" vividly portrays an inescapable, relentless pursuit. It implies that the consequences of violent actions are like a predator stalking its prey, ensuring that the evil one perpetrates will relentlessly pursue and ultimately ensnare them, leading to their inevitable demise.
Verse Breakdown
"Let not an evil speaker be established in the earth:"
This clause is a fervent prayer, an imprecation, asking God to prevent individuals whose primary instrument of harm is their malicious speech from gaining a firm foothold, security, or lasting prosperity and influence in the world. It is a plea for divine intervention to thwart the plans and influence of those who use slander, lies, or gossip to undermine others, recognizing the profound societal damage such speech can inflict. The psalmist desires that such destructive individuals not find stability or success in their wicked endeavors.
"evil shall hunt the violent man"
This is a declarative statement, a prophetic assertion of divine justice. It personifies "evil" (referring to the consequences of wickedness, or even the very wickedness itself) as an active agent, a relentless hunter, pursuing the "violent man." This vivid imagery signifies that the very destructive forces unleashed by the violent individual will inevitably turn back upon them, becoming the instrument of their own downfall. It speaks to the inherent self-destructive nature of sin and the principle of divine retribution.
"to overthrow [him]."
This final phrase specifies the outcome of the hunting. The purpose of evil's relentless pursuit is the complete ruin, destruction, or downfall of the violent man. It underscores the certainty of divine judgment, ensuring that those who live by violence and injustice will ultimately face a devastating end, stripped of their power and influence, demonstrating God's ultimate triumph over wickedness.
Literary Devices
Psalms 140:11 employs several powerful literary devices to convey its message of divine justice and the certainty of retribution. The most striking is Personification, where "evil" is given the active agency of a hunter: "evil shall hunt the violent man." This vivid imagery transforms an abstract concept into a relentless pursuer, emphasizing the inescapable and active nature of the consequences of wickedness. Closely related is the Metaphor of hunting, which suggests a deliberate, strategic, and ultimately successful pursuit, implying that the violent man's end is as certain as a trapped animal. The verse also features a form of Parallelism, contrasting the "evil speaker" with the "violent man" and their respective fates. This juxtaposes verbal and physical malice, implying that both forms of wickedness lead to a similar divine judgment. Finally, the entire verse functions as an Imprecation, a prayer for judgment upon the wicked, reflecting the psalmist's deep trust in God's righteousness to intervene and uphold justice in the world.
Theological and Thematic Connections
Psalms 140:11 profoundly articulates the biblical truth that God is a righteous judge who will not allow wickedness to triumph indefinitely. It underscores the inherent consequences of sin, whether expressed through destructive words or violent actions, affirming that evil ultimately contains the seeds of its own destruction. This passage connects deeply with the broader theological theme of divine justice, where God's character demands that all injustice be addressed and that the scales of righteousness be balanced. It is a testament to the believer's hope that even when evil seems to prosper, God's sovereignty ensures that a day of reckoning will come, and the wicked will not stand. This truth provides comfort and reassurance to those who suffer at the hands of the unrighteous, reminding them that their ultimate vindication rests with God.
Reflection and Application
Psalms 140:11 offers profound lessons for contemporary believers, calling us to both personal introspection and a steadfast trust in God's character. In a world saturated with divisive rhetoric, pervasive injustice, and the apparent prosperity of the wicked, this verse reminds us of the immense power of our words and the certainty of divine consequences for all actions. We are challenged to examine our own speech, ensuring it builds up rather than tears down, and to resist the temptation to engage in gossip, slander, or malicious communication, recognizing its destructive potential not only for others but also for ourselves. Furthermore, when faced with overwhelming injustice or the apparent triumph of the wicked, this psalm encourages us to anchor our hope in God's ultimate justice. It serves as a powerful antidote to despair, affirming that while God's timing may differ from ours, His judgment is certain and His righteousness will prevail. Our call is to live righteously, speak truthfully, and patiently entrust the scales of justice to the One who sees all and will ultimately set all things right, bringing comfort and assurance to those who wait on Him.
Questions for Reflection
FAQ
What does "evil speaker" mean in this context?
The "evil speaker" refers to an individual whose primary instrument of harm is their tongue. The Hebrew phrase, ish lashon (אִישׁ לָשׁוֹן), literally translates to "man of tongue," vividly portraying someone who habitually uses their speech for malicious purposes. This includes slander, gossip, false accusations, deceit, and any form of verbal assault intended to harm or undermine others. The prayer is that such a person would not be "established in the earth," meaning they would not gain lasting power, influence, or security through their harmful words. The Bible consistently warns against the destructive power of the tongue, as seen in Proverbs 18:21, which states that "death and life are in the power of the tongue."
How does "evil shall hunt the violent man" work? Is it literal?
This phrase uses powerful personification and metaphor to convey a spiritual truth rather than a literal hunting scenario. It means that the very evil or violence (hamas) that a person perpetrates will inevitably turn back upon them, becoming the instrument of their own downfall. The "hunting" imagery suggests an inescapable, relentless pursuit, implying that the consequences of violent or unjust actions are certain and will ultimately lead to the perpetrator's ruin. It aligns with the biblical principle of sowing and reaping, where one's actions determine their harvest, as articulated in Galatians 6:7: "whatever a man sows, that he will also reap." It's a declaration of divine justice where the wicked are ultimately ensnared by their own schemes, often by the very evil they have unleashed.
Is Psalm 140 an imprecatory psalm, and how should Christians view such prayers for judgment?
Yes, Psalm 140 is indeed an imprecatory psalm, containing prayers for God's judgment and destruction upon the psalmist's enemies. For Christians, understanding imprecatory psalms requires careful theological reflection. While these psalms express raw human emotion and a profound desire for justice in the face of egregious evil, they are not a license for personal vengeance or hatred. Instead, they represent a cry to God, the righteous Judge, to execute His justice. Christians are called to a higher standard of love for enemies, as taught by Jesus in Matthew 5:44, and to leave vengeance to God, as instructed in Romans 12:19. These psalms remind us that God is actively involved in upholding justice and that ultimate retribution belongs to Him, providing comfort that evil will not prevail indefinitely. They channel a desire for justice into a prayer to God, rather than into personal retaliation, affirming God's ultimate sovereignty over all wickedness.
Christ-Centered Fulfillment
Psalms 140:11 finds its ultimate fulfillment in the person and work of Jesus Christ. While David prayed for judgment upon his enemies, Jesus, the perfect embodiment of righteousness, became the innocent victim of both malicious speech and violent action. He was the ultimate "man of sorrows" and acquainted with grief, as prophesied in Isaiah 53:3, slandered by false witnesses and ultimately crucified through the violence of wicked men. Yet, in His resurrection, Jesus demonstrated that evil and violence cannot ultimately prevail against God's anointed. He absorbed the "hunt" of evil and sin on the cross, becoming the Lamb of God who takes away the sin of the world, thereby breaking its power and disarming the forces of darkness. Furthermore, Jesus' teachings on the power of the tongue (e.g., Matthew 12:36-37) and His radical call to love enemies (Matthew 5:44) elevate the ethical response beyond mere imprecation to transformative love, while still upholding the certainty of divine justice. Ultimately, Christ is the one who will return as the righteous judge, ensuring that all "evil speakers" and "violent men" will face His just judgment, bringing about the complete overthrow of all wickedness and establishing His eternal kingdom of peace and righteousness, as depicted in Revelation 19:11. Thus, the longing for justice expressed in Psalm 140:11 is fully realized in Christ's past triumph over sin and His future reign.