◄ Psalm 140:9 ►
May the heads of those who surround me be covered in the trouble their lips have caused.
Study Bible
May the heads of those who surround me
This phrase begins with a plea for divine justice against those who encircle the psalmist with malicious intent. The Hebrew word for "heads" (רֹאשׁ, rosh) often symbolizes leadership or authority. In this context, it suggests that the psalmist is asking for God's intervention against the leaders or instigators of the opposition. Historically, the imagery of being surrounded evokes a sense of siege or entrapment, common in ancient warfare, where enemies would encircle a city or individual to cut off escape and resources. The psalmist's cry is not just for personal relief but for a dismantling of the power structures that perpetuate evil.

be covered
The phrase "be covered" (יְכַסּוּ, yekhasu) implies a desire for the enemies' plans to be thwarted or concealed. In the Hebrew Bible, covering can denote protection or, conversely, shame and defeat. Here, it suggests a reversal of fortune, where those who sought to harm the psalmist are themselves overwhelmed. This reflects a common biblical theme where God turns the schemes of the wicked back upon them, ensuring that justice prevails.

with the trouble
The word "trouble" (עָמָל, amal) in Hebrew conveys a sense of toil, mischief, or hardship. It is often associated with the consequences of sin or the burdens of life. The psalmist's request is that the very mischief or hardship intended for him would instead befall his adversaries. This is a call for divine retribution, where the moral order is restored by God ensuring that evil deeds do not go unpunished.

their lips have caused
The phrase "their lips have caused" (שְׂפָתֵימוֹ, sefateimo) highlights the power of words to incite harm. In biblical literature, the tongue is frequently depicted as a potent force capable of both blessing and cursing. The psalmist identifies the source of his distress as the malicious words of his enemies, which have stirred up trouble. This underscores the biblical principle that words are not trivial; they carry weight and can lead to significant consequences. The psalmist's appeal is for God to hold these individuals accountable for the chaos their speech has wrought, aligning with the broader scriptural theme of divine justice against falsehood and slander.

Persons / Places / Events
1. David
Traditionally attributed as the author of this psalm, David is expressing a plea for protection and justice against his enemies.

2. Enemies
The unspecified adversaries who are causing trouble for David through their words and actions.

3. God
The ultimate judge and protector whom David is appealing to for deliverance and justice.

4. Israel
The nation of which David is king, often facing threats from surrounding nations and internal strife.

5. Trouble
The consequences or calamities that David wishes upon his enemies as a result of their malicious words.
Teaching Points
The Power of Words
Words can cause significant harm and trouble. As believers, we must be mindful of our speech, ensuring it aligns with God's truth and love.

Divine Justice
Trust in God's justice. While we may desire immediate retribution, God’s timing and methods are perfect.

Prayer for Protection
Like David, we should turn to God in prayer when facing adversaries, trusting Him to protect and vindicate us.

Self-Reflection
Consider whether our own words might be causing trouble for others. Seek repentance and strive to speak life and encouragement.

God's Sovereignty
Remember that God is in control, and He will ultimately deal with those who oppose His people.
Bible Study Questions
1. How does David's plea for justice in Psalm 140:9 reflect his trust in God's sovereignty?

2. In what ways can we ensure our words do not cause trouble for others, as warned in this verse?

3. How does the principle of reaping what one sows, as seen in Galatians 6:7, relate to the message of Psalm 140:9?

4. What steps can we take to pray effectively for protection against those who might seek to harm us with their words?

5. How can we apply the lessons from Psalm 140:9 to situations of conflict or adversity in our own lives today?
Connections to Other Scriptures
Psalm 7:15-16
This passage also speaks of the wicked falling into the pit they have made, highlighting the theme of retributive justice.

Proverbs 26:27
This proverb warns that those who dig a pit for others will fall into it themselves, reinforcing the idea of self-inflicted consequences.

Galatians 6:7
Paul speaks of reaping what one sows, a New Testament echo of the principle of divine justice found in the Psalms.

James 3:6
Discusses the destructive power of the tongue, which aligns with the trouble caused by the enemies' lips in Psalm 140:9.
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
Caused, Chief, Compass, Cover, Covered, Covereth, Encompass, Evil, Heads, Lift, Lips, Mischief, Overwhelm, Perverseness, Round, Surround, Surrounders, Trouble
Dictionary of Bible Themes
Psalm 140:9

     5157   head
     5164   lips
     5547   speech, power of

Psalm 140:9-10

     4318   coal

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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