Exegetical and Hermeneutical Commentary of Psalms 141:3
Set a watch, O LORD, before my mouth; keep the door of my lips.
3. Cp. Psa 34:13; Psa 39:1; Pro 13:3; Pro 21:23. The special point of the prayer is that he may be guarded from adopting the profane language of the ungodly men by whom he is surrounded. Cp. Psa 73:8 ff. This verse is apparently quoted in Sir 22:27 , “Who shall set a watch over my mouth?”
keep the door of my lips ] Parallelism and construction suggest the reading, a guard over the door of my lips. For the figure cp. Mic 7:5.
Fuente: The Cambridge Bible for Schools and Colleges
3 5. Prayer for grace to resist the temptation to sin in word and thought and deed.
Fuente: The Cambridge Bible for Schools and Colleges
Set a watch, O Lord, before my mouth – That I may not say anything rashly, unadvisedly, improperly. Compare Psa 39:1. The prayer here is, that God would guard him from the temptation to say something wrong. To this he seems to have been prompted by the circumstances of the case, and by the advice of those who were with him. See introduction to the psalm. Compare the notes at Psa 11:1.
Keep the door of my lips – That my lips or mouth may not open except when it is proper and right; when something good and true is to be said. Nothing can be more proper than this prayer; nothing more desirable than that God should keep us from saying what we ought not to say.
Fuente: Albert Barnes’ Notes on the Bible
Psa 141:3
Set a watch, O Lord, before my mouth; keep the door of my lips.
The regulation of the tongue
I. Importance of the subject. The use of speech is seldom considered morally. Unless on some very particular occasions, people imagine that it is perfectly optional with them what they speak and how they speak–saying, with those in the time of David, Our lips are our own; who is Lord over us? Hence numberless words are daily uttered with indifference, and never thought of again; and if ever people confess or pray, speech never makes an article either in their confessions or prayers
II. Danger of transgression.
1. From the depravity of our nature. The stream will always resemble the fountain.
2. From the contagion of example.
3. From the frequency of speech.
4. From the extent of our obligation.
(1) There is the law of prudence. This condemns silliness and folly–for no one has a licence to talk nonsense. This condemns all that is impertinent and unsuited to the place, the company, and the season.
(2) There is the law of purity. This forbids all ribaldry: and not only everything that is grossly offensive, but all indecent allusions and insinuations, however artfully veiled.
(3) There is the law of veracity. This condemns everything spoken with a view to deceive; or spoken so as to occasion deception; and which may be done by a confusion of circumstances; by an omission of circumstances; by an addition of circumstances.
(4) There is the law of kindness. This condemns all calumny and tale-bearing; the circulation of whatever may be injurious to the reputation of another. This requires, that if you must speak–if you must speak–of anothers fault, you do it without aggravation; that you do it, not with pleasure, but pain; and that if you censure, you do it as a judge would pass sentence upon his son.
(5) There is the law of utility. This requires that we should not scandalize another by anything in our speech; but contribute to his benefit by rendering our discourse instructive, or reproving, or consolatory.
(6) There is the law of piety. This requires that we should never take Gods name in vain; never speak lightly of His Word, nor His worship; never charge Him foolishly; never murmur under any of His dispensations. It requires that we extol His perfections, and recommend His service.
III. Inability to preserve himself.
1. This conviction is well founded. Without Me ye can do nothing.
2. This conviction is continually increasing. As the Christian, in the course of his experience, is learning to cease from man, so is be also taught to cease from himself.
3. It is a conviction the most happy. You need not be afraid of it. This self-acquaintance will only reduce you to the proper condition of a creature, and prepare you for the reception of Divine supplies. Our misery is from our self-sufficiency; it is pride that ruins us.
IV. The wisdom of applying to God for the assistance we need.
1. God is equal to our preservation. However great our danger, He can keep us from falling. Whatever difficulties we have to encounter, or duties to perform, His grace is sufficient for us.
2. His succours are not to be obtained without prayer. He has a right to determine in what way He will communicate His own favours; he is infinitely capable of knowing what method is most consistent with His own glory and conducive to our good–and He has revealed it; and however freely He has promised His influences, He has said (Eze 36:37).
3. Prayer always brings the assistance it implores (Isa 45:19; Mat 7:7). (W. Jay.)
Sins of the tongue
I. Foolish talking (Eph 5:4).
1. Some persons are so indisposed to sobriety of thought, and have so long accustomed themselves to regard seriousness as bordering upon stupidity or gloom, that the gravest concerns lose in their conversation every symptom of importance. The wisest reflections are encountered with unmeaning laughter; and conclusions of the highest moment are repelled by a paltry effort at a jest.
2. Of another class, more numerous, and, if it be possible, equally thoughtless, the conversation is altogether and uniformly idle. Day after day, at home and abroad, you hear nothing drop from their lips which manifests a cultivated mind, or a desire of mental improvement. Everything is trifling.
II. Those which arise from impatience and discontent.
1. Of this description is hasty and peevish language in common life. Thus domestic comfort is perpetually invaded by little uneasinesses, little bickerings, little disagreements; and at length perhaps falls a sacrifice to the multiplication of inconsiderable wounds. Is this to be kindly affectioned, tender-hearted one towards another? Is this to walk in love? Is this to imitate the gentleness of Christ?
2. But some men advance to bolder manifestations of impatience and discontent. Not only is their fretfulness querulous, vehement, and acrimonious in domestic and in social life; but, after tormenting man, it shrinks not from insulting God. They repine at His dispensations: they murmur against His providence. Having received so much is this your gratitude, to be indignant that you have not obtained more? Does not He who knows all things discern whether it is better that you should enjoy a greater or a less portion of His gifts?
III. Those which may be regarded as the offspring of contention. Be ye angry, and sin not If anger in its lowest degree overtake you, beware of transgression. Sin after sin is the usual consequence of anger; and among the first sins which arise from anger are sins of the tongue. The irritated mind unburdens itself in passionate language. When the heart glows with resentment, heat and vehemence of language betray the inward flame. The tongue of rage blazes fiercer and fiercer; and abstains from no injury towards man or towards God. Is this to be the disciple of the meek and holy Jesus? Is this to imitate Him who, when He was reviled, reviled not again, etc.? Wily does the Almighty permit provocations to assail thee, but to prove thee, to know what is in thine heart, whether thou wilt keep His commandments or no; whether thou wilt obey the headlong impulse of wrath; or strive through the grace of thy God, and for the sake of pleasing Him, to remain unmoved?
IV. Those sins of the tongue which owe their origin to vanity and pride. The boastful man speaketh of himself and seeketh his own glory. His heart is lifted up; his mouth uttereth proud things; he giveth not the honour unto God; he vaunteth himself against the Most High. Not unfrequently wickedness itself becomes his boast. He openly triumphs in the violence with which he has borne down an opponent. Solicitous in every circumstance of life to magnify himself, he speaks contemptuously and degradingly of others; and the more contemptuously and degradingly in proportion as he apprehends that they may be advantageously compared with him, or may stand in the way of his enterprises and projects.
V. Censoriousness. Some persons are censorious through carelessness; some through selfishness; some through anger; some through malice; some through envy. According to the difference of the sources from which censoriousness springs, its guilt is more or less flagrant. But even when it arises from carelessness, deem it not a trifling sin. You are not careless concerning your own character, your own welfare. Are you not to love your neighbour as yourself?
VI. Those sins of the lips which originate in a busy and meddling spirit; sins which, if not in themselves of a deeper hue than some which have already been mentioned, often prove more extensively destructive to the peace of society (Ecc 10:11; Pro 11:13; Pro 17:9; Pro 18:18; Pro 26:20; Lev 19:16; 1Pe 4:15; 1Th 4:11).
VII. Those offences which fall under the general description of deceit. Of these the most prominent is open falsehood. The liar destroys the foundation of all confidence, whether in the public dealings of men one with another, or in the retirement of domestic life. The falsehood, however, of the lips frequently shows itself in the form of slander, which is but a more refined, and therefore more mischievous, mode of lying. What were the engines of sin by which ruin was brought upon mankind? An open falsehood and a disguised slander. As the imitators, the slaves, the children of the devil, all liars, whether they deal in open falsehood or in lurking slander, are objects of detestation to Almighty God (Pro 6:17; Pro 12:22; Rev 21:8).
VIII. Violations of modesty (Col 3:8; Eph 5:3-4). There is no sin which is more odious in its nature, more expressive of a depraved and polluted heart. Christ hath called you unto holiness. You are required to be holy, as He was holy; pure, as He was pure.
IX. Profaneness. This sin comprehends every irreverent expression concerning the Deity, His titles, His attributes, His providence, His revelation, His judgments. (T. Gisborne, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Set a watch, O Lord, before my mouth] While there are so many spies on my actions and words, I have need to be doubly guarded, that my enemies may have no advantage against me. Some think the prayer is against impatience; but if he were now going to Gath, it is more natural to suppose that he was praying to be preserved from dishonouring the truth, and from making sinful concessions in a heathen land; and at a court where, from his circumstances, it was natural to suppose he might be tempted to apostasy by the heathen party. The following verse seems to support this opinion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That I may not through mine own infirmity, and the great provocations of mine enemies, break forth into any unadvised speeches, or any expressions of impatience, or distrust, or envy, or malice, &c.
My lips, which are the door of my mouth whence words come forth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Set a watch, O Lord, before my mouth,…. While praying, as Jarchi and Kimchi; that he might not utter any rash, unguarded, and unbecoming word; but take and use the words which God gives, even the taught words of the Holy Ghost; or lest, being under affliction and oppression, he should speak unadvisedly with his lips, and utter any impatient murmuring and repining word against God; or express any fretfulness at the prosperity of the wicked, or speak evil of them; especially of Saul, the Lord’s anointed, for the ill usage of him;
keep the door of my lips; which are as a door that opens and shuts: this he desires might be kept as with a bridle, especially while the wicked were before him; lest he should say anything they would use against him, and to the reproach of religion; and that no corrupt communication, or any foolish and filthy talk, or idle and unprofitable words, might proceed from them. The phrase signifies the same as the other; he was sensible of his own inability to keep a proper watch and guard over his words, as was necessary, and therefore prays the Lord to do it; see Ps 39:1.
Fuente: John Gill’s Exposition of the Entire Bible
The prayer now begins to be particularized, and that in the first instance as a petition fore the grace of silence, calling to mind old Davidic passages like Psa 39:2; Psa 34:14. The situation of David, the betrayed one, requires caution in speaking; and the consciousness of having sinned, not indeed against the rebels, but against God, who would not visit him thus without his deserving it, stood in the way of any outspoken self-vindication. In pone custodiam ori meo is . ., after the infinitive form , , . In Psa 141:3 is . . for ; cf. “doors of the mouth” in Mic 7:5, and in Euripides. might be imper. Kal: keep I pray, with Dag. dirimens as in Pro 4:13. But is not in use; and also as the parallel word to , which likewise has the appearance of being imperative, is explicable as regards its pointing by a comparison of in Gen 49:10, in Deu 33:3, and in Psa 73:28. The prayer for the grace of silence is followed in Psa 141:4 by a prayer for the breaking off of all fellowship with the existing rulers. By a flight of irony they are called , lords, in the sense of , Psa 4:3 (cf. the Spanish hidalgos = hijos d’algo , sons of somebody). The evil thing ( | , with Pasek between the two , as in Num 7:13; Deu 7:1 between the two , and in 1Ch 22:3 between the two ) , to which Jahve may be pleased never to incline his heart ( , fut. apoc. Hiph. as in Psa 27:9), is forthwith more particularly designated: perpetrare facinora maligne cum dominis, etc . of great achievements in the sense of infamous deeds, also occurs in Psa 14:1; Psa 99:8. Here, however, we have the Hithpo. , which, with the accusative of the object , signifies: wilfully to make such actions the object of one’s acting (cf. Arab. taallala b – ‘l – s’ , to meddle with any matter, to amuse, entertain one’s self with a thing). The expression is made to express disgust as strongly as possible; this poet is fond of glaring colouring in his language. In the dependent passage neve eorum vescar cupediis , is used poetically for , and is the partitive Beth, as in Job 21:25. is another hapaxlegomenon, but as being a designation of dainties (from , to be mild, tender, pleasant), it may not have been an unusual word. It is a well-known thing that usurpers revel in the cuisine and cellars of those whom they have driven away.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. Set a watch, O Jehovah! upon my mouth. As David was liable to be hurt at the unbridled and unprincipled rage of his enemies, so as to be tempted to act in a manner that might not be justifiable, he prays for divine direction, and not that he might be kept back from manual violence merely, but that his tongue might be restrained from venting reproach, or words of complaint. Even persons of the most self-possessed temper, if unwarrantably injured, will some — times proceed to make retaliation, through their resenting the unbecoming conduct of their enemies. David prays accordingly that his tongue might be restrained by the Lord from uttering any word which was out of joint. Next he seeks that his heart be kept back from every mischievous device that might issue in revenge. The words added — that I may not eat of their delicacies, are to be understood figuratively, as a petition that he might not be tempted by the prosperity which they enjoyed in sin to imitate their conduct. The three things mentioned in the context are to be connected; and it may be advisable to consider each of them more particularly. Nothing being more difficult than for the victims of unjust persecution to bridle their speech, and submit silently and without complaint to injuries, David needed to pray that his mouth might be closed and guarded — that the door of his mouth might be kept shut by God, as one who keeps the gate watches the ingress and egress — נצרה, nitsrah, being the imperative of the verb, rather than a noun. He next subjoins that God would not incline his heart to an evil thing; for דבר, dabar, is here, as in many other places, used to signify a thing. Immediately after he explains himself to mean, that he would not desire to strive with them in wickedness, and thus make himself like his enemies. Had that monk of whom Eusebius makes mention duly reflected upon this resolution of David, he would not have fallen into the silly fallacy of imagining that he had shown himself the perfect scholar by observing silence for a whole term of seven years. Hearing that the regulation of the tongue was a rare virtue, he betook himself to a distant solitude, from which he did not return to his master for seven years; and being asked the cause of his long absence, replied that he had been meditating upon what he had learned from this verse. It would have been proper to have asked him at the same time, whether during the interim he had thought none, as well as spoken none. For the two things stand connected the being silent, and the being free from the charge of evil thoughts. It is very possible that although he observed silence, he had many ungodly thoughts, and these are worse than vain words. We have simply alluded in passing to this foolish notion, as what may convince the reader of the possibility of persons running away with a word torn from its connection, and overlooking the scope of the writer. In committing himself to the guidance of God, both as to thoughts and words, David acknowledges the need of the influence of the Spirit for the regulation of his tongue and of his mind, particularly when tempted to be exasperated by the insolence of opposition. If, on the one hand, the tongue be liable to slip and too fast of utterance, unless continually watched and guarded by God; on the other, there are disorderly affections of an inward kind which require to be restrained. What a busy workshop is the heart of man, and what a host of devices is there manufactured every moment! If God do not watch over our heart and tongue, there will confessedly be no bounds to words and thoughts of a sinful kind, — so rare a gift of the Spirit is moderation in language, while Satan is ever making suggestions which will be readily and easily complied with, unless God prevent. It need not seem absurd to speak of God inclining our hearts to evil, since these are in his hand, to turn them whithersoever he willeth at his pleasure. Not that he himself prompts them to evil desires, but as according to his secret judgments he surrenders and effectually gives over the wicked to Satan’s tyranny, he is properly said to blind and harden them. The blame of their sins rests with men themselves, and the lust which is in them; and, as they are carried out to good or evil by a natural desire, it is not from any external impulse that they incline to what is evil, but spontaneously and of their own corruption. I have read — to work the works of iniquity; others read — to think the thoughts of iniquity. The meaning is the same, and it is needless to insist upon the preference to be given. By מנעמים, manammim, translated delicacies, is meant the satisfaction felt by the ungodly when their sins are connived at through the divine forbearance. While their insolence in such a case becomes more presumptuous, even the Lord’s people are in danger of being deceived by the prosperity they see enjoying, and to take liberties themselves. David had reason therefore to pray for the secret restraints of the Holy Spirit, that he might be kept from feasting on their delicacies; that is, being intoxicated into license or sinful pleasure through anything debasing, flattering, or agreeable in outward circumstances. (237)
(237) “ C’est a dire qu’il ne s’enyure de la vaine douceur qu’ils out en se desbordant a mal, et qu’ainsi il ne s’esgaye en pechez.” — Fr.
Fuente: Calvin’s Complete Commentary
(3) Watch.The image drawn from the guard set at city gates at night seems to indicate the evening as the time of composition of the psalm.
Door of my lips.Comp. doors of thy mouth (Mic. 7:5), and so in Euripides, . For the probable motive of the prayer, see Introduction. The poets feeling is that of Xenocrates: I have often repented of having spoken, but never of having been silent.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Keep the door of my lips The “lips” are but the “door” of the heart, through which, from within, escape words. Here he would have a sentinel placed. He had need of a guarded speech in view of his relations to Saul and the Hebrew public, of his enemies among whom he lived, and of his sacred character as the anointed and beloved of God, against whose providences he might be tempted to complain.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 141:3-4. Set a watch, O Lord, &c. Mr. Peters paraphrases these two verses thus: “I am now going to seek a retreat from the persecutions of my master Saul, amidst a race of idolaters, who will be curious to observe all my words and actions, and will attempt to draw me in to be a partaker with them in their idol worship, or suspect me as a spy or enemy, if I refuse to comply with them. But do thou, O Lord, set a watch before my mouth, a guard over the door of my lips; that I may neither endanger my own safety by my imprudent carriage, nor violate my religion by any weak compliances. Preserve me from that greatest of all evils, the renouncing thee to follow vain and strange gods. Let me not be guilty of this heinous and presumptuous sin, nor not so much as in thought. Let me abhor to play the hypocrite, by joining in the abominations of the heathen, though but in shew and appearance only: nor let me ever be allured by their luscious rites, or their luxurious meats, to mix in their religious festivals.” We refer to the learned writer’s laborious and ingenious criticism in vindication of this paraphrase.
Fuente: Commentary on the Holy Bible by Thomas Coke
How earnest is a child of God, that he should act and live as becometh a child of God. He knows full well, that unless the Lord keep the heart, the lips will utter foolishness. And when the Lord disposeth the soul, the lips will praise him. Job 23:4-6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 141:3 Set a watch, O LORD, before my mouth; keep the door of my lips.
Ver. 3. Set a watch, O Lord, before my mouth ] Orat pro patientia, saith one, here he prayeth for patience; lest by giving himself leave to overlash, he make the matter much worse. The best patience, long tried and hard put to it, may miscarry, to its cost.
Keep the door of my lips
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Set a watch = Set a guard. Hebrew. shamrah. Same word as “keep”, Psa 141:9 Occurs only here.
Keep = keep in safety. Not the same word as in Psa 141:9.
Fuente: Companion Bible Notes, Appendices and Graphics
Set a watch: Psa 17:3-5, Psa 39:1, Psa 71:8, Mic 7:5, Jam 1:26, Jam 3:2
Reciprocal: Psa 106:33 – he spake Psa 119:29 – Remove
Fuente: The Treasury of Scripture Knowledge
Psa 141:3-4. Set a watch before my mouth That I may not, through mine own infirmity, and the great provocation of mine enemies, break forth into any unadvised speeches, or any expressions of impatience, distrust, envy, or malice; keep the door, &c. My lips, which are the door of my mouth, whence words come forth. Incline not my heart Suffer it not to be inclined, either by the temptations of the devil, the world, or the flesh, to any evil thing Whatever inclination there may be in me to sin, let it be not only restrained but mortified by divine grace; and keep me, not only from wicked words and works, but from all evil motions of the heart, which might otherwise draw me to join with wicked men in sinful courses, or to act wickedly as they do. And let me not eat of their dainties Let me not partake of the pleasures or advantages which they gain by their wickedness. My troubles and afflictions are more desirable than such prosperity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
141:3 Set a watch, O LORD, before my mouth; {c} keep the door of my lips.
(c) He desires God to keep his thoughts and ways either from thinking or executing vengeance.
Fuente: Geneva Bible Notes
2. A request to walk in God’s ways 141:3-7
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David asked God to help him control his speech (Psa 141:3). He also wanted the Lord to help him control his thoughts and actions (Psa 141:4). "Eating the delicacies" of the wicked pictures enjoying the sensual pleasures of ungodly people.
"All mortals tend to turn into the thing they are pretending to be." [Note: C. S. Lewis, The Screwtape Letters, p. 54.]