◄ Psalm 140:11 ►
May no slanderer be established in the land; may calamity hunt down the man of violence.
Study Bible
May no slanderer
The term "slanderer" in Hebrew is "לָשׁוֹן" (lashon), which literally means "tongue." In the biblical context, it refers to someone who uses their words to harm others, spreading falsehoods and deceit. The tongue is a powerful tool, and the Bible frequently warns against its misuse (James 3:5-6). In ancient Israel, slander was not just a personal offense but a communal threat, as it could disrupt the social fabric and lead to injustice. The psalmist's plea is for a society where truth prevails and malicious speech finds no foothold.

be established in the land
The phrase "be established" comes from the Hebrew "קוּם" (qum), meaning to rise or stand firm. The psalmist desires that those who spread lies and deceit should not find stability or success in the community. In a broader sense, this reflects a longing for a society grounded in righteousness and truth, where evil cannot take root. The "land" here symbolizes the covenant community of God's people, a place meant to reflect God's justice and holiness.

may calamity hunt down
"Calamity" in Hebrew is "רָעָה" (ra'ah), often translated as evil or disaster. The imagery of calamity "hunting down" the wicked is vivid, suggesting an inevitable and relentless pursuit. This reflects the biblical principle of divine justice, where evil deeds ultimately lead to their own downfall (Proverbs 11:5). The psalmist trusts that God's justice will prevail, and those who perpetrate violence will face the consequences of their actions.

the man of violence
The "man of violence" is described by the Hebrew word "חָמָס" (chamas), which denotes not just physical violence but also oppression and injustice. This term is often used in the Old Testament to describe the actions of those who exploit and harm others for personal gain. The psalmist's prayer is for divine intervention against such individuals, emphasizing God's role as the defender of the oppressed and the upholder of justice. This reflects a deep trust in God's sovereignty and His ultimate authority over human affairs.

Persons / Places / Events
1. David
Traditionally attributed as the author of Psalm 140, David is expressing a prayer for protection against his enemies and those who speak evil.

2. Slanderers
Individuals who spread false and malicious statements, causing harm to others' reputations.

3. The Land
Refers to the territory of Israel, where David desires righteousness and justice to prevail.

4. Man of Violence
Represents those who use force and aggression to achieve their ends, often causing harm and destruction.

5. Calamity
A divine or natural disaster that David prays will pursue those who commit acts of violence.
Teaching Points
The Power of Words
Words can build up or destroy. As believers, we must be vigilant in our speech, ensuring it aligns with God's truth and love.

Divine Justice
Trust in God's justice rather than seeking personal revenge. God sees and will address the wrongs done by slanderers and violent individuals.

Pursuing Peace
Actively seek peace and reconciliation in your community, standing against slander and violence.

Righteous Living
Strive to live righteously, ensuring that your actions and words reflect God's character and bring glory to Him.

Prayer for Protection
Regularly pray for protection against those who seek to harm through words or actions, trusting in God's deliverance.
Bible Study Questions
1. How can we guard our hearts and tongues against becoming slanderers in our daily interactions?

2. In what ways can we actively pursue peace in our communities, especially when faced with violence or aggression?

3. How does trusting in God's justice change our perspective on dealing with those who wrong us?

4. What practical steps can we take to ensure our words align with the teachings of Jesus, as seen in Matthew 5:9 and James 3:6-10?

5. How can we support and pray for those who are victims of slander and violence, both within and outside our church community?
Connections to Other Scriptures
Proverbs 6:16-19
This passage lists things the Lord hates, including a lying tongue and hands that shed innocent blood, connecting to the themes of slander and violence in Psalm 140:11.

James 3:6-10
Discusses the power of the tongue and the destructive nature of slander, aligning with David's plea against slanderers.

Romans 12:19
Encourages believers to leave vengeance to God, which complements David's prayer for divine justice against the violent.

Matthew 5:9
Jesus' teaching on peacemakers being blessed, contrasting with the man of violence in Psalm 140:11.

1 Peter 3:10
Advises believers to refrain from speaking evil, echoing the desire for no slanderer to be established.
Sermons
God Preserves His ServantPsalm 140:1-13
Our Adversary and Our DefenseS. Conway Psalm 140:1-13
The Holy WarC. Short Psalm 140:1-13
The Intervention of God SoughtR. Tuck Psalm 140:8-11
People
David, Psalmist
Places
Jerusalem
Topics
Blow, Destruction, Disaster, Established, Evil, Hunt, Hunted, Hunteth, Overflowing, Overtake, Overthrow, Ruin, Safe, Slanderer, Speaker, Speedily, Talkative, Thrust, Tongue, Violence, Violent, Won't
Dictionary of Bible Themes
Psalm 140:11

     5342   hunting

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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