Psalm 140:3
They sharpen their tongues like snakes; the venom of vipers is on their lips. Selah
They sharpen their tongues like snakes;
This phrase uses the imagery of a snake to describe the malicious intent and deceitful speech of the wicked. In biblical times, snakes were often associated with danger and cunning, as seen in Genesis 3 with the serpent in the Garden of Eden. The sharpening of tongues suggests a deliberate preparation to harm others through words, much like a weapon being honed for battle. This metaphor highlights the destructive power of speech, a theme echoed in James 3:8, where the tongue is described as "a restless evil, full of deadly poison." The comparison to snakes also evokes the idea of hidden threats, as snakes often strike unexpectedly, paralleling the deceitful nature of those who use their words to harm.

the venom of vipers is on their lips.
The mention of "venom" emphasizes the lethal potential of harmful words. Vipers, known for their deadly bite, serve as a powerful symbol of the toxic effects of slander and lies. In the ancient Near East, vipers were feared for their quick and often fatal strikes, making them an apt metaphor for the sudden and devastating impact of malicious speech. This imagery is consistent with other biblical references to the dangers of the tongue, such as Proverbs 18:21, which states, "Death and life are in the power of the tongue." The venomous nature of their speech suggests not only the intent to harm but also the potential to cause lasting damage, both physically and spiritually.

Selah
The term "Selah" is often found in the Psalms and is thought to be a musical or liturgical marker, possibly indicating a pause for reflection or emphasis. Its exact meaning is uncertain, but it serves to draw attention to the preceding statement, encouraging the reader or listener to contemplate the gravity of the words. In this context, "Selah" invites reflection on the destructive power of deceitful speech and the moral implications of using one's words to harm others. It serves as a moment to consider the broader biblical teachings on the importance of truthfulness and the consequences of sin, as well as to seek divine wisdom in guarding one's own speech.

Persons / Places / Events
1. David
Traditionally attributed as the author of this psalm, David often wrote about his experiences with adversaries and his reliance on God for deliverance.

2. Enemies of David
The psalm speaks to the malicious intent and deceitful speech of those who opposed David, often representing broader themes of evil and unrighteousness.

3. Snakes and Vipers
Symbolic of deceit and danger, these creatures are used metaphorically to describe the harmful and poisonous nature of the enemies' words.
Teaching Points
The Power of Words
Words can be as harmful as physical weapons. We must be mindful of how we speak to and about others.

Guarding Our Speech
As believers, we are called to speak truth and life, avoiding deceit and malice.

Recognizing Spiritual Warfare
The imagery of snakes and vipers reminds us of the spiritual battle we face, where words can be used by the enemy to sow discord and harm.

Seeking God's Protection
Like David, we should seek God's protection and wisdom in dealing with those who use their words to harm.

Reflecting Christ in Our Speech
Our words should reflect the love and truth of Christ, serving as a testimony to our faith.
Bible Study Questions
1. How does the imagery of snakes and vipers in Psalm 140:3 help us understand the nature of deceitful speech?

2. In what ways can we guard our tongues to ensure our words align with biblical teachings?

3. How can we apply the lessons from James 3:8 to our daily interactions with others?

4. What practical steps can we take to seek God's protection against harmful words from others?

5. How can reflecting on Proverbs 12:18 help us use our speech to build others up rather than tear them down?
Connections to Other Scriptures
James 3:8
This verse discusses the untamable nature of the tongue, likening it to a restless evil full of deadly poison, which parallels the imagery in Psalm 140:3.

Romans 3:13
Paul references the deceitful nature of human speech, echoing the imagery of venomous words found in Psalm 140:3.

Proverbs 12:18
This proverb contrasts the reckless words that pierce like swords with the healing tongue of the wise, highlighting the power of speech for harm or good.
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
People
David, Psalmist
Places
Jerusalem
Topics
Adder, Adders, Adder's, Lips, Poison, Selah, Serpent, Serpent's, Sharp, Sharpen, Sharpened, Snake, Snakes, Tongue, Tongues, Venom, Viper, Vipers, Viper's
Dictionary of Bible Themes
Psalm 140:3

     4687   snake
     5132   biting
     5193   tongue
     5547   speech, power of
     6023   sin, universality
     6632   conviction
     8442   good works
     8666   praise, manner and methods
     8828   spite

Psalm 140:1-3

     4500   poison
     5948   shrewdness

Psalm 140:1-4

     5511   safety
     5975   violence

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

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

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

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

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

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

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

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