Exegetical and Hermeneutical Commentary of Psalms 141:1
A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
1. I cry unto thee ] Or, I have called upon thee (R.V.): he has already been praying, and now pleads for a speedy answer, make haste unto me (Psa 70:5), i.e. make haste to help me (Psa 22:19; Psa 38:22; Psa 40:13).
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. Introductory appeal for a favourable hearing.
Fuente: The Cambridge Bible for Schools and Colleges
Lord, I cry unto thee – In view of my perils; in view of the suggestions of my friends; in view of my temptation to do a wrong thing at their advice, and with the prospect of the advantage which it might seem to be to me.
Make haste unto me – To save me from all this danger: the danger from my enemies; the danger from the counsels of my friends. See the notes at Psa 22:19; compare Psa 40:13; Psa 70:1, Psa 70:5; Psa 71:12. The meaning is, that there is need of immediate interposition. There is danger that I shall be overcome; that I may be tempted to do a wrong thing; that I may be ruined if there is any delay.
Give ear unto my voice … – See the notes at Psa 5:1.
Fuente: Albert Barnes’ Notes on the Bible
Psa 141:1-10
Lord, I cry unto Thee.
An invocation for the truly desirable in human life: –
I. Divine attention to human aspirations (verses 1, 2).
1. For immediate attention.
2. For favourable attention.
II. A complete guardianship from wrong in life (verses 3, 4).
1. He prays against Wrong in words. Who shall tell the evils that flow in the world every day from unguarded speech? The tongue is a fire, a world of iniquity.
2. He prays against wrong in practice.
(1) Let my heart not be inclined to practise wicked works with wicked men.
(2) Let it not be inclined to participate in the pleasures of wicked men.
III. A readiness to receive righteous reproofs (verse 5). What greater necessity have all than the society of men who shall reprove, rebuke, exhort?
IV. The maintenance of a devout and believing soul in the midst of our enemies (verses 6, 7).
1. Devotion.
2. Confidences–
(1) In the success of his teaching.
(2) In the subjugation of his enemies.
V. Ultimate deliverance from all enemies (Psa 141:8-10). (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXLI
The psalmist prays that his devotions may be accepted, 1, 2.
That he may be enabled so to watch that he do not offend with
his tongue; and that he may be preserved from wickedness, 3, 4.
His willingness to receive reproof, 5.
He complains of disasters, 6, 7.
His trust in God, and prayer against his enemies, 8-10.
NOTES ON PSALM CXLI
This Psalm is generally attributed to David, and considered to have been composed during his persecution by Saul. Some suppose that he made it at the time that he formed the resolution to go to Achish, king of Gath; see 1Sa 27:1-3. It is generally thought to be an evening prayer, and has long been used as such in the service of the Greek Church. It is in several places very obscure.
Verse 1. Lord, I cry unto thee] Many of David’s Psalms begin with complaints; but they are not those of habitual plaint and peevishness. He was in frequent troubles and difficulties, and he always sought help in God. He ever appears in earnest; at no time is there any evidence that the devotion of David was formal. He prayed, meditated, supplicated, groaned, cried, and even roared, as he tells us, for the disquietude of his soul. He had speedy answers; for he had much faith, and was always in earnest.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Lord, I cry unto thee,…. With great earnestness, importunity, and fervency, being in distress; and knowing vain was the help of man, and that none could deliver him but the Lord, and therefore continued crying unto him for help w;
make haste unto me; which shows he was in a desperate condition; that he could not help himself, nor could any creature, only the Lord; and he was at a distance from him, as it seemed to him, and he delayed assistance; and therefore desires he would immediately draw nigh and be a present help in his time of need, and work speedy deliverance for him, his case requiring haste;
give ear unto my voice, when I cry unto thee; a request the psalmist frequently makes, not contenting himself with prayer, without desiring and looking for an answer to it.
w “Auxilium vocat, et duros conclamat agrestes”, Virgil.
Fuente: John Gill’s Exposition of the Entire Bible
The very beginning of Psa 141:1-10 is more after the manner of David than really Davidic; for instead of haste thee to me, David always says, haste thee for my help, Psa 22:20; 38:23; Psa 40:14. The that is added to (as in Psa 4:2) is to be explained, as in Psa 57:3: when I call to Thee, i.e., when I call Thee, who art now far from me, to me. The general cry for help is followed in Psa 141:2 by a petition for the answering of his prayer. Luther has given an excellent rendering: Let my prayer avail to Thee as an offering of incense; the lifting up of my hands, as an evening sacrifice ( Mein Gebet msse fur dir tgen wie ein Reuchopffer, Meine Hende auffheben, wie ein Abendopffer ). is the fut. Niph. of , and signifies properly to be set up, and to be established, or reflexive: to place and arrange or prepare one’s self, Amo 4:12; then to continue, e.g., Psa 101:7; therefore, either let it place itself, let it appear, sistat se , or better: let it stand, continue, i.e., let my prayer find acceptance, recognition with Thee , and the lifting up of my hands . Expositors say that this in both instances is the comparatio decurtata , as in Psa 11:1 and elsewhere: as an incense-offering, as an evening mincha . But the poet purposely omits the of the comparison. He wishes that God may be pleased to regard his prayer as sweet-smelling smoke or as incense, just as this was added to the azcara of the meal-offering, and gave it, in its ascending perfume, the direction upward to God,
(Note: It is not the priestly , i.e., the daily morning and evening incense-offering upon the golden altar of the holy place, Exo 30:8, that is meant (since it is a non-priest who is speaking, according to Hitzig, of course John Hyrcanus), but rather, as also in Isa 1:13, the incense of the azcara of the meal-offering which the priest burnt ( ) upon the altar; the incense (Isa 66:3) was entirely consumed, and not merely a handful taken from it.)
and that He may be pleased to regard the lifting up of his hands ( , the construct with the reduplication given up, from , or even, after the form , from , here not oblatio , but according to the phrase , elevatio , Jdg 20:38, Jdg 20:40, cf. Psa 28:2, and frequently) as an evening mincha , just as it was added to the evening tamd according to Exo 29:38-42, and concluded the work of the service of the day.
(Note: The reason of it is this, that the evening mincha is oftener mentioned than the morning mincha (see, however, 2Ki 3:20). The whole burnt-offering of the morning and the meat-offering of the evening (2Ki 16:15; 1Ki 18:29, 1Ki 18:36) are the beginning and close of the daily principal service; whence, according to the example of the usus loquendi in Dan 9:21; Ezr 9:4., later on mincha directly signifies the afternoon or evening.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Fervent Supplications. | |
A psalm of David.
1 LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. 2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. 3 Set a watch, O LORD, before my mouth; keep the door of my lips. 4 Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
Mercy to accept what we do well, and grace to keep us from doing ill, are the two things which we are here taught by David’s example to pray to God for.
I. David loved prayer, and he begs of God that his prayers might be heard and answered, Psa 141:1; Psa 141:2. David cried unto God. His crying denotes fervency in prayer; he prayed as one in earnest. His crying to God denotes faith and fixedness in prayer. And what did he desire as the success of his prayer? 1. That God would take cognizance of it: “Give ear to my voice; let me have a gracious audience.” Those that cry in prayer may hope to be heard in prayer, not for their loudness, but their liveliness. 2. That he would visit him upon it: Make haste unto me. Those that know how to value God’s gracious presence will be importunate for it and humbly impatient of delays. He that believes does not make haste, but he that prays may be earnest with God to make haste. 3. That he would be well pleased with him in it, well pleased with his praying and the lifting up of his hands in prayer, which denotes both the elevation and enlargement of his desire and the out-goings of his hope and expectation, the lifting up of the hand signifying the lifting up of the heart, and being used instead of lifting up the sacrifices which were heaved and waved before the Lord. Prayer is a spiritual sacrifice; it is the offering up of the soul, and its best affections, to God. Now he prays that this may be set forth and directed before God as the incense which was daily burnt upon the golden altar, and as the evening sacrifice, which he mentions rather than the morning sacrifice, perhaps because this was an evening prayer, or with an eye to Christ, who, in the evening of the world and in the evening of the day, was to offer up himself a sacrifice of atonement, and establish the spiritual sacrifices of acknowledgement, having abolished all the carnal ordinances of the law. Those that pray in faith may expect it will please God better than an ox or bullock. David was now banished from God’s court, and could not attend the sacrifice and incense, and therefore begs that his prayer might be instead of them. Note, Prayer is of a sweet-smelling savour to God, as incense, which yet has no savour without fire; nor has prayer without the fire of holy love and fervour.
II. David was in fear of sin, and he begs of God that he might be kept from sin, knowing that his prayers would not be accepted unless he took care to watch against sin. We must be as earnest for God’s grace in us as for his favour towards us. 1. He prays that he might not be surprised into any sinful words (v. 3): “Set a watch, O Lord! before my mouth, and, nature having made my lips to be a door to my words, let grace keep that door, that no word may be suffered to go out which may in any way tend to the dishonour of God or the hurt of others.” Good men know the evil of tongue-sins, and how prone they are to them (when enemies are provoking we are in danger of carrying our resentment too far, and of speaking unadvisedly, as Moses did, though the meekest of men), and therefore they are earnest with God to prevent their speaking amiss, as knowing that no watchfulness or resolution of their own is sufficient for the governing of their tongues, much less of their hearts, without the special grace of God. We must keep our mouths as with a bridle; but that will not serve: we must pray to God to keep them. Nehemiah prayed to the Lord when he set a watch, and so must we, for without him the watchman walketh but in vain. 2. That he might not be inclined to any sinful practices (v. 4): “Incline not my heart to any evil thing; whatever inclination there is in me to sin, let it be not only restrained, but mortified, by divine grace.” The example of those about us, and the provocations of those against us, are apt to stir up and draw out corrupt inclinations. We are ready to do as others do, and to think that if we have received injuries we may return them; and therefore we have need to pray that we may never be left to ourselves to practise any wicked work, either in confederacy with or in opposition to the men that work iniquity. While we live in such an evil world, and carry about with us such evil hearts, we have need to pray that we may neither be drawn in by any allurement nor driven on by any provocation to do any sinful thing. 3. That he might not be ensnared by any sinful pleasures: “Let me not eat of their dainties. Let me not join with them in their feasts and sports, lest thereby I be inveigled into their sins.” Better is a dinner of herbs, out of the way of temptation, than a stalled ox in it. Sinners pretend to find dainties in sin. Stolen waters are sweet; forbidden fruit is pleasant to the eye. But those that consider how soon the dainties of sin will turn into wormwood and gall, how certainly it will, at last, bite like a serpent and sting like an adder, will dread those dainties, and pray to God by his providence to take them out of their sight, and by his grace to turn them against them. Good men will pray even against the sweets of sin.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 141
A Cry For Preservation
Scripture v. 1-10:
Verse 1 Is an urgent cry of David for the Lord to give an attentive ear to his cry, and do it at once; because of a threat of impending danger against him, as also expressed, Psa 17:6; Psa 22:19; Psa 70:5; Psa 71:12; Psa 140:6.
Verse 2 pleads “Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice.” The prayer, to be accepted, was, to God, like sweet perfume, Mal 1:11; Rev 5:8; Rev 8:3-4. The time for offering the morning and evening incense was also the chosen time of prayer, Exo 30:7-8; Luk 1:10. The time of the evening sacrifice hour was also for beginning evening prayer, 1Ki 18:36; Ezr 9:4-5.
Verse 3 relates David’s prayer, “Set a watch, O Lord, before my mouth; keep the door of my lips,” a prayer to keep him from sinning with his mouth and tongue, from murmuring and complaining against God, Mic 7:5; Jas 3:6; Jas 3:8-10.
Verse 4 requests that the Lord not permit his affection or impulses toward any kind of evil thing; especially he asked to be kept from the practice of wicked works with those that worked iniquity as a pattern of behavior, Psa 119:36; We need to pray, “lead us not into temptations,” which were a symbol of prosperity, lest he also be tempted to join the prosperous wicked in their deeds, Psa 73:10; Pro 23:6.
Verse 5 asks that the Lord permit the righteous to smite David, the psalmist. For their smiting would be kind, if it kept him from practicing wickedness. He adds that the smiting and reproof of the righteous would be an act of kindness, like an excellent oil, that would not break his head, with death or deep grief, Num 32:7; Num 32:9; Psa 33:10. Yet his prayer was to be for his enemies, in their calamities, even as Jesus did, Psa 109:4-5.
Verse 6 declares that “when their judges (rulers, leaders; and princes) are overthrown in stony places,” over rocky precipices, a common punishment, to their death, “They (the wicked) shall hear my words; for they are sweet,” in comparison with the judgment of the wicked, Jdg 11:26; Psa 140:5; Jezebel was thus thrown down, 2Ki 9:33; See also 2Ch 25:12; Luk 4:29; Psa 137:9; Psa 2:9. See too Psa 138:4.
Verse 7 laments “our bones (those of Israel) are scattered at the grave’s mouth, as when one cuts and cleaveth (splits) wood upon the earth,” in every direction or all about, to the seeming point of extinction, Ecc 10:9; Isa 5:14; Isa 26:19; 2Co 1:9. But one day those of the enemy shall be scattered, Psa 53:5; Mal 4:3.
Verse 8 appeals, “But mine eyes are unto thee, O God the Lord,” in the midst of their scattered and almost extinct condition, v. 7; See also Psa 25:15; 2Ch 20:12. He added “In thee is (exists) my trust; leave not my soul destitute,” or bare, 2Sa 14:14; La 4:20.
Verse 9 pleads, “Keep (guard) me from the snares which they have laid for me, and the gins (nets or pits) of the workers of iniquity,” or the hands and power of those who would entrap me, Isa 47:14; Heb 13:5; Psa 34:7.
Verse 10 concludes “Let the wicked fall into their own nets, whilst I withal (in the meantime or at the same time) escape,” or pass over their pits without falling in, as repeatedly illustrated Job 16:8; Ezr 7:10; Psa 7:15; Psa 35:8; Psa 37:11; Psa 64:7-8; Pro 11:8.
Fuente: Garner-Howes Baptist Commentary
1. O Jehovah! I have cried unto thee. From such an exordium and manner of praying, it is evident that David was laboring under no small trial, as he repeats his requests, and insists upon receiving help. Without venturing to say anything definite upon the point, we would not disapprove of the conjecture that this Psalm was written by David with reference to the persecutions he suffered from Saul. He teaches us by his example to make application immediately to God, and not be tempted, as wicked men are, to renounce prayer, and rely on other resources. He says that he cried to God, not to heaven or earth, to men or to fortune, and other vain objects, which are made mention of, in the first place at least, in such cases by the ungodly. If they do address themselves to God, it is with murmurs and complaints, howling rather than praying.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
This Psalm presents, says Perowne, some peculiar difficulties of Interpretation, which, however, are due neither to the words employed nor to the grammatical construction, but to the extreme abruptness with which in Psa. 141:6-7 the thoughts follow one another, and the extreme obscurity which hangs over the allusions. To translate each sentence by itself is no difficult matter, but it is almost hopeless either to link the sentences plausibly together, or to discover in them any tangible clue to the circumstances in which the Psalmist was placed. As all the ancient versions must have had substantially the same text, the deviations in any of them being very slight, it is hardly probable that, as Olshausen and Hupfield maintain, the text is corrupt: it is more likely that our entire ignorance of the circumstances under which the Psalm was written prevents our piercing the obscurity of the writers words.
It has been usual to accept the inscription which assigns the Psalm to David, and to assign it to the time of his persecution by Saul. Psa. 141:5 has generally been supposed to allude to Davids generous conduct in sparing the life of his foe when he was in his power (see 1 Samuel 24); but it is quite impossible on this supposition to give any plausible interpretation to Psa. 141:7.
Delitzsch, with more probability, refers the Psalm to the time of Absaloms rebellion. He sees an allusion to Davids distance from the sanctuary and the worship of the sanctuary in Psa. 141:2, and he explains Psa. 141:6 of the punishment which shall overtake the rebel leaders, and the return of the people to their allegiance.
It is unmistakably clear from Psa. 141:7-10 that the Psalm was written at a time of trial and peril. And it brings before our notice
THE CONDUCT OF A GOOD MAN IN A TIME OF TRIAL
We can trace in this Psalm with considerable clearness the spiritual mood and exercises of the Psalmist in this time of trouble and danger. We have here
I. Earnest prayer. In his distress David lifted up his voice and his heart to God in prayer. He asks
1. For Divine audience. Give ear unto my voice, when I cry unto Thee. Not even the whisper of sincere prayer escapes the ear of God; yet it is becoming in us humbly to entreat Him to hear favourably our prayers. Our asking tends to strengthen our faith in His hearing.
2. For Divine acceptance. Let my prayer be set forth before Thee as incense, the lifting up of my hands as the evening sacrifice. The sacrifice here meant, says Perowne, is strictly the offering consisting of fine flour with oil and frankincense, or of unleavened cakes mingled with oil, which was burnt upon the altar (Heb. minchah, E. V. meat-offering: see Lev. 2:1-11). This, however, like the incense, was only added to the burnt-offering, the lamb which was offered every morning and evening (Exo. 29:34-42; Num. 28:3-8). It would seem, therefore, that these two, the incense and the offering of fine flour, &c., stand for the morning and evening sacrifice; and the sense is, Let my daily prayer be acceptable to Thee as are the daily sacrifices of Thine own appointment. The incense which ascended in a fragrant cloud was a symbol of acceptable prayer. And the lifting up of the hands was a symbol of the lifting up of the heart. The poet offered his heart to God in prayer. And he asks that his prayer may find acceptance with God.
3. For speedy Divine assistance. Lord, I cry unto Thee, make haste unto me. The burden of his trouble was heavy, and his peril was imminent and his need urgent; therefore he entreats God to appear quickly for his help.
4. For preservation from sinful speech. Set a watch, O Lord, before my mouth; keep the door of my lips. He asks to be kept from the utterance of foolish or bitter words in his time of trial. (See the Hom. Com. on Psa. 39:1.)
5. For preservation from sinful conduct. Incline not my heart to any evil thing, to practise wicked works with men that work iniquity; and let me not eat of their dainties. Not for one moment can we entertain the idea that God ever exerts any positive influence to induce men to sin. His holy nature, His revealed will, and all His arrangements are utterly opposed to such an idea. The prayer of the Psalmist is in effect that God would not leave him to himself to go astray, or to any evil influence that would lead him astray. He seeks preservation from
(1) sinful practices, that God would keep him from the wicked doings of the workers of iniquity. And from
(2) sinful pleasures, that God would keep him from the easy, luxurious, sensual life of the wicked who have their portion in this world, that he may not eat of their dainties. Two points are worthy of notice here
First: This sense of dependence on God, which the Psalmist manifested, would ensure his safety. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever.
Second: In thus taking his trouble to God by prayer the Psalmist would find relief. The mere utterance of our anxieties or griefs to a Being of perfect love and faithfulness affords us relief. The exercise of prayer to God is itself a helpful and blessed thing.
II. Noble resolutions. David expresses his resolution
1. To welcome the rebukes of the righteous. Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head. Perowne more correctly translates thus: It shall be as oil upon (my) head, let not my head refuse (it). The rebuke of the righteous may be painful, but it promotes our well-being. The pain which it causes is, like that which is inflicted by the knife in the hand of the skilful surgeon, for the good of the sufferer. The true friend who, because of his regard for us, faithfully reproves us when we are in fault, is a great blessing. And the man who, like David, is wise and good will welcome his reproofs with joy, though they are painful. He will not only not refuse them, but will receive them as the oil which was poured on the head on festive occasions, the oil of gladness. Faithful are the wounds of a friend. It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
2. To defend himself by prayer against his adversaries. It appears to us that our translation of the last line of Psa. 141:5 does not give the true meaning. Hengstenberg renders it: If still, then, I shall pray against their wickedness. And Perowne: For yet is my prayer against their wickedness. The idea seems to be that he would have recourse to prayer as the best defence against the wickedness of his persecutors. He would not seek to retaliate upon them, or meet their wickedness towards him with wickedness towards them, but he would commit his cause unto the Lord in prayer. Surely these resolutions indicate a true and great soul.
III. Confident expectation. The Psalmist expresses his assured hope of deliverance from peril and of the triumph of his cause. His statement of his expectation presents three points:
1. That the chief men among his enemies would be overthrown, and that their overthrow would promote his triumph. When their judges are overthrown in stony places, they shall hear my words; for they are sweet. Perowne: This verse, difficult in itself, is still more difficult, because it has no very obvious connection either with what precedes or with what follows. The allusions are so obscure that it is impossible to do more than guess at their meaning. The interpretation which he proceeds to suggest seems to us the most probable. (When) their judges have been hurled down the sides of the rock, then they shall hear my words that they are sweet. Their judges must be the rulers or princes of the wicked adversaries of the poet. The verb hurled down is the same which is used of the throwing down of Jezebel from the window (2Ki. 9:33); and it indicates a punishment which David anticipates will be inflicted upon these rebel rulers (see 2Ch. 25:12). The words they shall hear refer not to the judges, but to their followers who have been led astray by them. If the Psalm refers to the rebellion of Absalom or any similar occasion, the sense will be, when the leaders in the insurrection meet with the fate they deserve, then the subjects of the king will return to their allegiance. And the expression, they shall hear my words that they are sweet, would be a thoroughly oriental mode of describing the satisfaction with which they would welcome the gracious amnesty pronounced by their offended sovereign.
2. That his present sufferings would promote his triumph. Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth. The explanation of this verse also is difficult. It seems quite clear that the supplying of the word wood as the object of the verb, as in the A. V., is both unnecessary and misleading. Perowne translates: As when one furroweth the earth (with the plough), our bones have been scattered at the mouth of the grave. The interpretation of Delitzsch and Hengstenberg seems to us correct. It is thus stated by the latter: As in ploughing the tearing up of the earth is not the ultimate design, but only the means of a fruitful result, only serves the purpose of making the earth yield its produce; therefore, with an equally beneficent design, or in order that, through the present injury, new life may arise, our bones also are scattered about. While the enemies are conducted from life to death (Psa. 141:6), we are conducted from death to life. The sufferings of the present were as the seed from which would grow a plenteous harvest of prosperity and joy. This truth is taught frequently and clearly in the New Testament (Rom. 5:3-5; Jas. 1:2-3).
3. That his confidence was reposed in God. But mine eyes are unto Thee, O God the Lord; in Thee is my trust. His expectation of deliverance and triumph was fixed in God,not in the skill of his strategy, or the strength of his forces, but in Jehovah the Lord.
The poet closes the Psalm as he began it, with
IV. Earnest prayer. He prays
1. That he may be protected from his enemies. Leave not my soul destitute. Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. Here are three points:
(1.) His enemies had cunningly devised his overthrow.
(2.) God was able to protect him against their deepest designs.
(3.) For this protection he prays, in it he trusts. The all-wise and Almighty One will baffle the most subtle plots that are formed against His people.
2. That the designs of his enemies may be turned against themselves. Let the wicked fall into their own nets, whilst that I withal escape. The sinner digs the pit for his own destruction, builds the prison for his own incarceration, collects the fuel for his own hell-fire. The blow which he aims against others recoils upon himself. No law can be more just than that the architects of destruction should perish by their own contrivances. (See the Hom. Com. on Psa. 140:9.) When the wicked are overthrown, like Pharaoh and his host, by the waters of that sea into which they have presumptuously and wickedly adventured, the righteous shall pass in safety and triumph unto the other side.
THE SUFFERINGS OF GODS SERVANTS, AND THE RELIEF WHICH THE GOSPEL AFFORDS
(Psa. 141:7-8)
I. That Gods most favoured servants have often been exposed to the utmost extremity and danger.
Our bones are scattered, &c. It is an expression denoting the extreme of sufferinghopeless calamity. When the prophet Ezekiel would express the overwhelming ruin under which Israel was sunk, he compares their case to a valley of dry bones, many, and exceeding dry; and explains the allegory thusOur bones are dried, and our hope is lost (Eze. 37:11).
A similar destitution of hope and happiness has often characterised Gods people. David was hunted like a partridge upon the mountains, whilst Saul was on the throne. Moses was a fugitive and outlaw from Egypt. Paul was in bonds, whilst Festus was on the bench. Job was on the dunghill. Those of whom the world was not worthy were destitute, afflicted, tormented. Christ was a prisoner at the bar, whilst Herod, in royal apparel, sat on the judgment-seat. More remarkable still,they who possessed miraculous powers could not employ them for the relief of their own wants. Peters shadow could heal the diseases of others; but he could not release himself from prison.
But why is all this suffered? Certainly not from indifference to their interests; for He calls them His jewels, His children, His flock. Not from inability to help or save; for He hag all power in heaven and earth,and He who conducts them to thrones of glory in the next world could equally enrich them with the treasures of this.
1. To lead the soul to God, in the immediate exercise of faith and dependence, for better treasure than the world can give. This was the immediate effect here: Our bones are scattered; but mine eyes are unto Thee. God reveals Himself as the Refuge: He loves to be known and trusted under that character. He is never more present with His people than when the world forsakes. Nothing is more delightful than the view afforded by the Cross of Christ of the revealed character of God.
Every creature has its refugesome place of defence to which it can betake itself in the hour of threatening danger. The lion has its den; the hunted deer betakes itself to the running stream; the dove flies to the clefts of the rock, &c.; the good man turns to God.
2. To prove principle and purify character. These trials are necessary to prove grace and to improve it. That the trial of your faith being much more precious, &c. (1Pe. 1:7). God often chooses His people in the furnace of affliction, but always refines them in it. Whilst you are under affliction you are under a process of cure. The true thought is, that sin introduced suffering, but God, superior at all points to evil, employs suffering as an instrument by which sin may be destroyed in His own people.
It is one means of fulfilling the prayer: Keep me from the snares they have laid for me (Psa. 141:9).
3. To prepare for greater usefulness here, and for endless happiness hereafter.
II. That in the most hopeless circumstances the Gospel affords relief.
1. From the fact of Divine appointment. HE causes grief; not an enemy. They come not from the enemy of souls, but the Friend of sinners. The same hand that opens the fountain of our joys opens that of our sorrows too. God administers them. They are the signs of His lore. They shall not exceed the measure of your strength, nor be continued a moment longer than needful.
2. From the sympathy and compassion of Christ.
3. From the promises of the Gospel.
4. From the bright prospects of future glory.
III. That in proportion to the happiness and safety of Gods children must be the misery and wretchedness of His enemies.
Samuel Thodey.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 141
DESCRIPTIVE TITLE
A Temptation to Conspiracy Shunned.
ANALYSIS
Stanza I., Psa. 141:1-3, Prayer for Guarded Speech. Stanza II., Psa. 141:4-5, Danger from Proffered Hospitalities. Stanza III., Psa. 141:6-7, Guarded Admissions. Stanza IV., Psa. 141:8-10, Prayer for Personal Preservation.
(Lm.) PsalmBy David.
1
Jehovah I have called upon thee, oh haste thou unto me:
oh give ear to my voice when I call unto thee.
2
Prepared be my prayer as incense before thee,
the uplifting of my hands as the grain-offering of the evening.
3
Oh set thou Jehovah a guard to my mouth,
oh watch thou over the door of my lips.
4
Let not my heart incline unto a matter of wrong,
to practise practices in lawlessness with men who are working iniquity,[834]
[834] Or: mischief (naughtinessDr.).
so shall I not taste of their dainties.
5
Let a righteous man smite me in kindness and rebuke me,
but the oil of the lawless let it not anoint my head;[835]
[835] So Sep.: thus intelligibly leading on to what follows.
for still my prayer must be against their wrongs.
6
When their judges have been let fall by the side of a crag
then have they hearkened to my sayings, in that they are mild:[836]
[836] So Fuerst. U.: sweet, pleasant, delightful.
7
As one plougheth and furroweth the earth
scattered are our bones at the mouth of hades.
8
For unto thee Jehovah Sovereign Lord are mine eyes,
in thee have I taken refuge do not pour out my life.[837]
[837] U.: soul.
9
Keep me out of the clutches of the trap they have laid for me,
and the lures of the workers of iniquity.[838]
[838] Or: mischief (naughtinessDr.).
10
Let lawless men fall into the snares thereof:
I shall rejoice[839] while I pass by.
[839] So Br., reading hd instead of yhd. So by an easy emendation of a difficult text, which varies in Heb. and Sep., and is variously interpreted in versions.
(Nm.)
PARAPHRASE
Psalms 141
Quick, Lord, answer mefor I have prayed. Listen when I cry to You for help!
2 Regard my prayer as my evening sacrifice and as incense wafting up to You.
3 Help me, Lord, to keep my mouth shut and my lips sealed.
4 Take away my lust for evil things; dont let me want to be with sinners, doing what they do, sharing their dainties.
5 Let the godly smite me! It will be a kindness! If they reprove me, it is medicine! Dont let me refuse it. But I am in constant prayer against the wicked and their deeds.
6, 7 When their leaders are condemned, and their bones are strewn across the ground[840] then these men will finally listen to me and know that I am trying to help them.
[840] Literally, As when one plows and cleaves the earth, our bones are scattered at the mouth of Sheol.
8 I look to You for help, O Lord God. You are my refuge. Dont let them slay me.
9 Keep me out of their traps.
10 Let them fall into their own snares, while I escape.
EXPOSITION
Some close connection between this psalm and the previous has been generally seen by Expositors, and indeed must be admitted on the evidence; but the situation has materially changed. Therein the foregoing psalmthe danger to the psalmist arose from the slanderous tongues of others; here, the danger apprehended is from an incautious use of his own tongue. And this perception helps us to seize the nature of the change which has come over the psalmists enemies. Before, they wished to ensure his downfall by falsely accusing him to his master, whose permission they sought to employ violence towards the object of their hatred. Now, however, a deeper plot endangers his life. It is not for their royal master that they really care, but for themselves; and they have conceived the dark project of employing David to assassinate Saul. With the assassin, indeed, they will make short work, and place their nominee on the throne of Israel. Such is the plot.
The evidence of it is not historic, but circumstantial, and springs exclusively from the thoroughness with which such a situation accounts for the extraordinary difficulties which attach themselves to the language of the psalm: whose words, though obscure in places, are by no means so difficult to decipher, as is the connection of thought which binds them together. The psalm, in fact, is incoherent, until its main drift is detected; but, when that is discovered, difficulties materially diminish.
There were men at Sauls court wicked and unscrupulous enough for any crime consistent with their own safety and ambition: to wit, Cush the Benjamite and Doeg the Edomite.
David may have unwittingly so far put himself into their power as unintentionally to lead them to contemplate the possibility of making him wholly subservient to their nefarious designs. It would be surprising if he had never betrayed, in their presence, how sorely he felt the wrong that Saul was all along doing him; and, in particular, the kings cruel slaughter of the priests of Nob may have extorted from his noble soulin his enemies hearingsome such identification with the sufferers as is implied in the fraternising language of one significant line in our psalm:
Scattered are our bones at the mouth of hades;
for, in truth, the slaughter at Nob was great, and in the hasty burial of the slain, it may easily have happened that the bones of the victims were left to be upturned by some neighbouring farmer as he made his furrow in the field. How easily may David have more than once expressed so keen a regret over this horrible incident, as to betray the undoubted truth, that his sympathies were much more with the slain than with the slayer; and, so, how plausibly may an occasion have been given to those whose hatred of him was very much in the proportion of the love of others, his friends.
Only, now, their policy is not so much the slanderous use of their own tongues to Saul, as the inducing of David so to add to his lamentations over his masters cruelty as to improve their chance of inciting him to conspire against him. To this end, they flatter and court him; they invite him to a feast, and will undoubtedly entertain him well, not forgetting to anoint his head as an honoured guest!
This is the plot, through which the psalmist sees; of which he stands in wholesome dread; against which he prays in tones of rhythmic passion, to which he attunes his inevitable lyre. That, we instinctively feel, is how this psalm was produced.
Look through it carefully from this point of view and see how naturally it yields up at least the principal portion of its contents when set to this key-note, and how eloquently forcible those contents, in that case, become.
Like Daniel, at a later time, David feels that he must needs be circumspect even in his prayers; lest his enemies, overhearing him, manufacture treason out of his devotions. He is therefore urgent in this particular request:
Jehovah, I have called upon thee, oh haste thou unto me: oh give ear to my voice when I call unto thee.
He proceeds to crave that there may be no unguarded word in his devotions, but all be as orderly and circumspect as the ordering of a morning or evening sacrifice.
Prepared be my prayer as incense before thee,
the uplifting of my hands as the grain-offering of the evening.
How so? the answer immediately follows:
Oh set thou Jehovah a guard to my mouth,
oh watch thou over the door of my lips.
The reason for this prayerful caution has already become obvious.
The second stanza is naturally a little more explicit:
Let not my heart incline unto a matter of wrong;
and would it not be WRONG to take away Sauls life? We know how Davids soul would recoil from the thought!
Moreover, there will be foreigners in this feast whose heathenish practices cannot for a moment be trusted. The whole thing is lawless; and by teachings and ceremonies of lawlessness will it be sustained. So the psalmist apprehends, and wisely resolves:
So shall I not taste of their dainties.
I will come under no social obligation to them.
Let a righteous man smite meit were a kindness,
let him even rebuke me!
It would do me no harm.
But the oil of the lawlesslet it not anoint my head!
By such courtesies I might be overcome; and I would by no means have it so: I cannot consent to unnerve my soul from praying continually against the enormous wrong which they are plotting.
Is the next stanza enigmatic? It may be so; and may have been intentionally so left.
When their judges have been let fall by the side of a crag,
then have they hearkened to my sayings, in that they are mild.
Did I ever say this? And do they, according to the idiom of our tongue [as plural of intensity], take me to have meant, that Our great Judge, Saul, might be let fall from a crag? And do they suppose that my further meaning was: That, when the present monarchy is removed by Divine Visitation upon the Great Offender, then they will turn to me in approval of my sayings; will admit that what I had repeatedly said was well within bounds,was reasonable,was mild in comparison with what I might have said? It is conceivable, that, while the psalmist saw how easily his enemies could thus intensify and exaggerate the meaning of these sayings so as to make them appear treasonable, the Spirit of Prophecy may have prevented his withdrawing them.
It is further possible that some link of speech has fallen out of this stanza, which, if recovered, would make easily intelligible the present bare four lines: of which a merely conjectural paraphrase has thus been submitted. And it is highly probable, as a little ago was suggested, that the psalmist would have frankly admitted that he had identified himself with the priests who had so fearfully suffered for his sake at Nob.
Our admission that this short stanza of the psalm is decidedly enigmatic, and may include one or even two proverbial sayings to which we have lost the clue, does not by any means throw the remainder of the psalm into obscurity. In any case, if the glimpse we have obtained of the origin of this psalm be correctwe cannot be surprised to find the psalmist moved by the gravity of his danger to renewed entreaties for Jehovahs protection. If his enemies could only involve him in a plot TO TAKE AWAY SAULS LIFE, the pouring out of his own life would speedily follow! Cruel, indeed were the clutches of the trap they had laid for him. But by Jehovahs help in keeping his heart right, and his eyes open, and his resolve firm not to accept of their festivitieseither their anointing oil for his head or their dainties for his palatehe could calmly hope to pass by the danger unharmed.
Perhaps it may, without presumption, be allowable to submit in conclusion,that the dating by some eminent critics of the composition of this psalm within that period of Davids life covered by the revolt of Absalom, utterly fails to find foothold in the first stanza of the psalm. The fundamental presupposition furnished by that stanza is by no means thereby met. No such critical danger at that time attached to any words which might fall from Davids lips: no emissaries were waiting to run and report them to Absalom; and, if there had been, Absalom had not yet obtained any power to avenge them. By throwing the scene back to the days of Saul, all is changed; and the feasibility of thus obtaining a suitable situation to call forth the psalm is so patent as to render inexcusable the resort of some critics to a post-exilic period, and the violent expedient of turning the suppliant of the psalm into a nation. Leave the individualistic feature of the psalm intact; and the nation can then help itself by appropriating its own condition whatever it finds likely to contribute to its edification.
QUESTIONS FOR DISCUSSION
1.
What is the definable similarity between this psalm and the preceding one?
2.
What is the dark plot of these enemies of Davids?
3.
What real purpose did these men have in their plot? Who were the possible perpetrators?
4.
How had David (possibly) unwittingly put himself in their power?
5.
Scattered are our bones at the mouth of hadeshow shall we understand this expression. Discuss.
6.
David feels even his devotion could be a danger to himhow so?
7.
The thought of daily personal devotionsi.e. prayer and the meditation on His Word is assured as the practice of David and others. Are we less in need than they? Why do we fail in this privilege?
8.
What a sore temptation are social obligations! As with David so with us. How shall we protect ourselves from them?
9.
There seems to be an enigmatic stanza in this psalm. Where is it? What does it mean?
10.
Show how other possible solutions as to the setting of this psalm fail to properly interpret it.
Fuente: College Press Bible Study Textbook Series
1. Lord, I cry unto thee Hebrew, Jehovah, I have called thee, hasten to me. The impassioned cry supposes great want and imminent danger. This might apply to various points of the psalmist’s history. The time we have assumed in the introductory note is one of them. His second visit to Gath was a final and hazardous resort, exposed, as the history shows, to the jealousy of the Philistine nobility on the one hand and the robber tribes of the desert on the other. He had only to pass a few miles eastward to come within Saul’s dominions, and meet a stronger and a deadlier foe, to escape whom he had accepted this desperate alternative.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 141
Psa 141:1 (A Psalm of David.) LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
Psa 141:2 Psa 141:2
Exo 30:7, “And Aaron shall burn thereon sweet incense every morning : when he dresseth the lamps, he shall burn incense upon it.”
Exo 30:8, “And when Aaron lighteth the lamps at even, he shall burn incense upon it , a perpetual incense before the LORD throughout your generations.”
This incense was made of sweet spices.
Exo 37:29, “And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.”
The Tabernacle was symbolic of prayer. Incense was symbolic of the prayers of the saints.
Rev 8:3, “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.”
The burning of incense covered the mercy seat, symbolic of our prayers ascending into the presence of God.
Lev 16:13, “And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:”
Jack Taylor tells a story, in reference to the lifting up of hands in worship, of how his granddaughter, when he first enters the room, lifts up her hands to him, in order that he might hold her. [128]
[128] Jack Taylor, “Sermon Series on Praise,” Southcliff Baptist Church, Fort Worth, Texas, September, 1982.
In Psa 141:2 the evening sacrifice was symbolic of the lifting up of hands.
Psa 141:5 Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.
Psa 141:5
Fuente: Everett’s Study Notes on the Holy Scriptures
Evening Psalm in the Midst of Trials.
v. 1. Lord, I cry unto Thee, v. 2. Let my prayer be set forth before Thee as incense, v. 3. Set a watch, O Lord, before my mouth, v. 4. Incline not my heart to any evil thing, v. 5. Let the righteous smite me, v. 6. When their judges, v. 7. Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth, v. 8. But mine eyes are unto Thee, v. 9. Keep me from the snares which they have laid for me, v. 10. Let the wicked fall into their own nets,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
ALMOST wholly a psalm of supplication. David is again in danger, and needs a prompt deliverance (Psa 141:1). This time the danger seems to be that he may fall away, and be absorbed into the company of the wicked. He therefore prays:
1. That prayer may be with him a settled institution (Psa 141:2).
2. That he may be saved from sins of the tongue (Psa 141:3).
3. That he may be saved from sins of thought or act (Psa 141:4).
4. That he may be given grace to welcome reproof (Psa 141:5).
The circumstances of the time are then shortly touched. There has been a severe judgment on the rulers of the people (Psa 141:6), and a great national calamity (Psa 141:7), with the result that the people are touched in their hearts, while David’s confidence in God is in no way diminished. This is followed by a renewal of prayer:
(1) for his own deliverance (Psa 141:9); and
(2) for a further punishment of the wicked (Psa 141:10).
Psa 141:1
Lord, I cry unto thee; make haste unto me. The need is pressing and urgent. God is therefore entreated to “hasten” (comp. Psa 22:19; Psa 31:2; Psa 38:22; Psa 40:17, etc.). Give ear unto my voice, when I cry unto thee (comp. Psa 102:2).
Psa 141:2
Let my prayer be set forth (or, “established”) before thee as incense; i.e. with the regularity of the incense, and with its acceptableness. And the lifting up of my hands as the evening sacrifice. The hands were “lifted up” in prayer, which was reckoned a serf of sacrifice (Hos 14:2).
Psa 141:3
Set a watch, O Lord, before my mouth; keep the door of my lips (comp. Psa 39:1). David’s was a hasty, impetuous temper, which required sharp control. He strove to “keep his own mouth with a bridle”to ” be dumb with silence, and hold his peace”but this was not always possible for him of his own unassisted strength. He therefore makes his prayer to God for the Divine help.
Psa 141:4
Incline not my heart to any evil thing; i.e. let not my heart be inclined to any form of evil. To practice wicked works (rather, wicked practices) with men that work iniquity; and let me not eat of their dainties. Let me not be drawn in to their life of sinful luxury.
Psa 141:5
Let the righteous smite me; it shall be a kindness; rather, let the righteous smite me kindly, as in the margin. And let him reprove me; it shall be an excellent oil, which shall not break my head; rather, which my head shall not refuse. The psalmist will prefer the reproof of the righteous to the dainty allurements of the wicked. He will regard their words as an oil of welcome, such as was poured upon the head of favored guests (Luk 7:36), and his head will not refuse it. For yet my prayer also shall be in their calamities; rather, their wickednesses. This healing oil will strengthen him to continue to pray for his enemies, even though they still continue in their “wickednesses.”
Psa 141:6
When their judges are overthrown in stony places, they shall hear my words. Calamity opens the heart to receive instruction. The “judges”i.e. the leadersamong David’s enemies are visited with a grievous calamity, expressed metaphorically by their being dashed upon rocks. This disposes them to listen to David’s words, which are well worth listening to, since they are sweet.
Psa 141:7
Our bones are scattered at the grave’s mouth. The calamity is not confined to the “judges.” The bones of the people generally lie scattered at hews mouthunburied, i.e; but ready to go down to Hades. As when one cutteth and cleaveth wood upon the earth; rather, as when one cleaves and breaks up the earth. “The bones of God’s servants were strewn as thickly ever the ground as stones over a newly ploughed piece of soil, so that the Holy Land looked as if it had become an antechamber of Hades” (Kay).
Psa 141:8
But mine eyes are unto thee, O God the Lord. I, however, the psalmist says, do not despairI look to thee, O Jehovah the Lord (comp. Psa 40:7)in thee is my trust; leave not my soul destitute. The last clause is, literally, pour not out my soul; i.e. destroy me notdo not spill my life on the ground (comp. Isa 53:12).
Psa 141:9
Keep me from the snares which they have laid for me, and the gins of the workers of iniquity (comp. Psa 40:4, Psa 40:5).
Psa 141:10
Let the wicked fall into their own nets (comp. Psa 7:15; Psa 35:8; Psa 57:6; Pro 5:22). The moral sense is always satisfied when the wicked man falls into his own trap, or is “hoist with his own petard.” Even a heathen poet could say
“Nec lex justior ulla est,
Quam necis artifices arte perire sun.”
Whilst that I withal escape; literally, until that I pass over; i.e. whilst I pass over the nets, or traps, in safety.
HOMILETICS
Psa 141:1-10
Acceptable sacrifices.
The more distinctive teaching of this psalm respects
I. THE SACRIFICE OF PRAYER. (Psa 141:2, Psa 141:8, Psa 141:9.) When the sacrificial services of the tabernacle (or temple) could not be rendered, it was open to the devout Israelite to “lift up his hands” in reverent, believing prayer. And this, we are sure, was acceptable to “him that heareth prayer.” The essence of all sacrifice was an appeal to God by the spirit of man, the going forth of the human spirit to the Divine Spirit; it was this that was symbolized by the incense or slain lamb. The presentation of the visible meant and expressed the offering of that which was invisiblethe grateful, or the penitent or the dedicatory thought and feeling of the worshipper. Prayer, therefore, was of the essential nature of a true sacrifice. We cannot offer, at any altar, anything which is more well pleasing to God than the prayer which “goeth not forth from feigned lips,” which rises from the heartthe morning sacrifice of supplication for guidance and protection throughout the duties and difficulties and temptations of the day; the evening sacrifice of thanksgiving for the blessings that have been bestowed, of prayer for the forgiveness of imperfect service, and of trustful surrender of body and spirit to the Divine keeping for the coming night.
II. THE SACRIFICE OF SPEECH AND SILENCE. (Psa 141:3.) The psalmist prays God to “keep the door of his lips” (see Psa 34:13; Psa 39:1; Jas 3:3-12). It is well to ask God to do this, but it is also well to recognize that he requires of us that we should do this also. The use we make of our tongue, that member which is “our glory” (Psa 30:12; Psa 57:8), and too often is our shame, is a very serious and important feature of our Christian life.
1. By a determined silence when we are tempted to speak and to strike, we may save ourselves and others from a “fire” (Jas 3:6) which might desolate and destroy. He that “ruleth his spirit” and holdeth his tongue is a true conqueror (Pro 16:32).
2. And when we use our tongue to utter words of conciliation, to express regret for inadvertent error or omission, to excuse unintentional or pardonable faultiness, to pardon wrong, to encourage weakness, to enlighten ignorance, to impel to duty or devotion, to lead men in prayer to God, we are offering a very acceptable sacrifice”the calves of our lips” (Hos 14:2).
III. THE SACRIFICE OF SEPARATION AND ABSTINENCE. If we pray (see Psa 141:4) to be delivered from an inclination to join the wicked in their evil courses and in their ungodly revelries, we must exercise in ourselves a strong restraint; we must resolve to “enter not into the path of the wicked,” to “turn from it and pass away” (Pro 4:14, Pro 4:15). The duty of declining invitations from the unholy, of keeping away from the hearth and the table where nothing virtuous or valuable is to be gained, and where much that is most precious may be lost or injured, is a duty, a sacrifice, very needful to the young. Regard or disregard of it may make all the difference between life and death. A wise separateness from sin (2Co 6:17) will be a very acceptable sacrifice to him who is our thrice-holy Lord, will save us from a peril which has meant ruin to many who imagined themselves strong and safe, and will place us by the side of him who himself was “undefiled, separate from sinners” (Heb 7:26).
IV. THE SACRIFICE OF DOCILITY. (Psa 141:5.) “It is allowable to learn from an enemy.” It is much more obviously right to learn from “the righteous;” and, though they speak reprovingly and reflect on what we have said or done, their words should be well received.
1. The correction of man may be, in truth, the guidance of God. He may be speaking to us through his servants; it has often been the case with others, and it may well be so with us. It may be a Samuel, or an Elijah, or a Nathan, or a Paul that is speaking in God’s name.
2. We acknowledge ourselves to be in error, to be at fault, generally: why should we be unwilling to learn when we are so in particular instances!
3. The docile reception of rebuke may save us from much graver sorrow that we should otherwise suffer; it may result in an improvement of conduct and enlargement of usefulness for which we shall give God heartiest thanks.
HOMILIES BY S. CONWAY
Psa 141:1-10
Keep me from the snares.
This difficult psalm seems to be the cry of a greatly tempted soul. And the temptation now did not arise so much from the persecutions of the ungodly as from their seducing favorswhat he calls “their dainties” (Psa 141:4). And he seems to have found this even harder to resist than their cruelty and harshness. Consider
I. THE SPIRIT OF THIS PRAYER.
1. Note its impassioned earnestness. (Psa 141:1.) “Lord, I cry unto thee.” No mere formal, ordinary prayer, but a pleading cry.
2. He pleads for haste on the part of the Lord. He can bear no delay.
3. That his cry may find much acceptance. (Psa 141:2.) The burning of incense was one chief part of the evening sacrifice, and the meaning of it was to set forth, by its fragrance and sweet odor, the acceptableness of sincere believing prayer. Hence the psalmist here seeks that his cry may be thus acceptable before God.
II. ITS SUBSTANCE. His enemies, by bribes, favors, and blandishments of one kind and another, are seeking to lead him astray from God. Hence he prays:
1. That he may not commit himself by rash and unguarded speech. (Psa 141:3.) What a peril and a snare this is to many! How often have they found themselves entrapped and entangled by some hasty utterance, which should never have passed their lips! These doors open too quickly and too easily, and let out what should be kept in; they need a watchman to guard them and to determine when they shall or shall not be opened, and only the Lord can set that watch. Happy the man for whom he does this!
2. That his heart may be kept true. (Psa 141:4.) It is a blessed thing when our external conduct is kept right, when our hands are tied by God’s providence, and so held in from mischief; but it is better far when our hearts are made right, so that they will have no desire for evil things. And God will do this for us. “The blood of Jesus Christ cleanseth from all sin.”
3. That the dainties of the wicked may not seduce him. Thus do they persuade men of unstable mind to practice wicked works. The way is smoothed, made to seem so attractive and right, just as our first parents were tempted, for theirs was the pattern of all successful temptation. The devil has great store of these “dainties;” he knows how to suit all tastes and to please all palates.
4. That he may not lack a faithful reprover. (Psa 141:5.) There are plentiful prophets who will prophesy smooth things for the sin-loving soul; but faithful Micaiahs (1Ki 22:8) are few and far between. But the psalmist here prays that he may never want for such. Let us pray the little prayer. How many go wrong just for want of such faithful reproof! Those who should reprove often shrink from their duty, for it is the reverse of pleasant.
5. That his soul may not perish. (Psa 141:8.) That its life may not be poured out,such is the meaning of the word; emptied as a vessel. He was in sore peril; his enemies by “their dainties” were devising all manner of stratagem against himsnares, gins, nets.
6. That in spite of all, he may escape.
III. HIS CONFIDENT HOPE. (Psa 141:6.) That when the leaders, the rulers and judges, who led the way in wickedness,when they were hurled down the rock (cf. 2Ch 25:12; 2Ki 9:33), then their followers would hear his words and welcome them. Let the ringleaders be got out of the way; the rest would gladly listen to godly counsels. And these leaders in evil deserved such doom; for they had been cruel persecutors of the people of God (Psa 141:7), whose bones were scattered along the borders of the grave in vast numbers, like so many furrows made by the plough. And for such turning of the hearts of the people and for his own escape from his present trial he would continually wait on God, for God was his trust (Psa 141:8). Hence he confidently hoped to see the wicked leaders destroyed, their followers converted, and his own soul kept by the grace of God. Such prayers will ever inspire such hopes.S.C.
Psa 141:3
Keep the door of my lips.
How needed is a sentinel and guard at the door! For lack of it, what mischief has been wrought! Who can recount all the ills of unguarded speech?
I. LIP–SINS: THEIR CAUSE.
1. Impulsive temperament. Like as a stroke from the whip, which would only make the common cart-horse slowly shake his head, but would send the thorough-bred flying over the hedge in a very tornado of rage, so there are men who are never roused to hasty speech, they never get into trouble that way; whilst others, quick-witted, agile-minded, swift to see what can be said on any given subject,they are apt to think that all that can be said must be said, and with sad unwisdom they haste to say it. These are the “good talkers;” unhappy ones, they should rather be called.
2. Vanity. A liking to show off, coupled with the consciousness that they can do so if they choose.
3. Want of self-control. There are times when even cautious, well-balanced men are driven out of their wonted self-restraint, so great is the provocation they have received; but there are others who never seem to put any check upon themselves, but yield to every impulse and follow at once every prompting of their uncontrolled thoughts; they need no great provocation, but will pour out their multitude of words on any and every occasion, whether wise or otherwise.
4. Evil temper and mere thoughtlessness are other causes of much of the unguarded and hasty speech with which the world is afflicted; and so is:
5. The lack of real religion, of the fear of God, and of the sense of the seriousness of life and conduct.
II. THEIR CONSEQUENCES.
1. To the speaker himself.
(1) “In the multitude of words there wanteth not sin.” The man who lets his tongue run on unrestrained is sure to say something that will bring guilt on his soul and burden on his conscience.
(2) Weakening of the character and will. The invaluable blessing of strength of will is only won by diligent self-restraint and watchful self-recollection; but it is sapped and wasted by unguarded and multitudinous speech.
(3) Loss of reputation. Men reckon one another up, and a man of many words never wins their confidence; they almost instinctively distrust him. Thus the man may do himself real harm, and lessen his influence, and misrepresent his own character.
(4) Such loose unrestrained talk rarely bears reflection; it is generally followed by much regret and sadness and repentance.
2. To the hearer of such unguarded speech. Great harm may be done. “You drop, in the thoughtlessness of conversation, or for the sake of argument or wit, some irreligious, skeptical expression; it lodges in the memory of a child or a servant; it takes root in a soil favorable to such seed; it gradually springs up and brings forth fruit in disregard of religious duty, neglect of the means of grace, and the various steps of a downward course, the end of which no one can tell. This is all too common a case. But there is a Being who knows where it began.” We little know what great things from little ones may rise. And how often, in loose unrestrained speech, we inflict cruel and needless pain I We did not think to do harm, but it is done all the same. And what an ill example we set to those who hear us; and one so apt to be followed!
3. And to those spoken of. They are likely to be misrepresented. From careless good nature we may commend some who, if we do not censure and warn against them, we, at least, should be silent concerning them. Or, on the other hand, and a more likely case, those of whom we speak so carelessly are likely to be injured, and perhaps seriously, and a false impression given of them, which they by no means deserve. How repeatedly the Scriptures give warning on this subject (see Pro 18:21; Pro 15:2, Pro 15:7; Mat 13:36, Mat 13:37; Jas 1:26, etc.)!
III. ITS CURE.
1. Prayer. The text is a prayer. It will be God’s special grace that alone can conquer this too common sin.
2. Cultivate the habit of thoughtfulness and self-recollection. Lift up your heart to God for his aid in this matter, when you go into company where temptation to this sin is likely to beset you.
3. Vows of silence for given periods. These will tend to strengthen the habit of self-control.
4. Seek and cherish love to your fellow-mento do to them as you would they should do to you.
5. And because as the tree is so will be its fruits, therefore seek the grace of God, that you yourself may be possessed and sanctified and kept of the Holy Spirit. Then shall ways and works and words be alike good.S.C.
Psa 141:5
The excellent oil of reproof; or, kindness smiting.
Much may be learned from this verse concerning the very difficult and delicate task of reproving others. We learn
I. THAT REPROOF MAY BE SO ADMINISTERED AS TO BE EVEN WELCOMED. “Let the righteous smite me,” etc.; and further down in the verse, “Let not my head refuse it;” such is the truer rendering of the Revised Version in the clause which our Authorized Version reads, “which shall not break my head.” It is evident, therefore, that the reproving told of here was not hated and resented, as reproof commonly is, but even gratefully accepted. Generally, as we know, reproof is amongst the most unpalatable of things (see an admirable sermon by C.H. Spurgeon on Job 6:6). And we know this, and therefore needed rebuke and admonition are not given as they should be. We too often see our brother go wrong, and out of craven fear we hold back the warning and the reproof.
II. AND THIS, NOTWITHSTANDING IT MAY BE SEVERE. The psalmist calls it a smiting: “Let the righteous smite me.” And on the head also; for he says (Revised Version), “Let not my head refuse it.” A blow on the body would be far less injurious, painful, and ignominious than one on the head, such as is contemplated here. But still it is welcomed. This is difficult when “the righteous one” is God, who, as some expositors affirm, is here meant (see 2Sa 7:14, 2Sa 7:15). To humble ourselves under even his mighty hand (Heb 12:5-11), to whom we should “much rather be in subjection,” is often found far from easy by our rebellions hearts; but if “the righteous” spoken of be our fellow-men, then it is more difficult still. But here such smiting is not only submitted to, but welcomed. This is a very unusual thing indeed.
III. FURTHERMORE, IT SHALL BE DEEMED “KINDNESS,” AND GRATEFUL AS “THE OIL OF JOY.” For this is what is here referred to (cf. Psa 23:5; Psa 45:7; Mat 6:17). His soul is glad because of it; he counts himself happy and fortunate to have received it. How is all this to be understood? Therefore note
IV. THE EXPLANATION OF SUCH RARE RECEPTION OF REPROOF.
1. Certainly it is not because the man is mean-spirited and lies down like a slave or a stricken dog to be beaten. It is no “Uriah Heep” kind of humility. If we thought that such language as we have here would be nauseating, we should, as we ought, despise it.
2. But the evident explanation of it is that the man‘s whole soul longed after holiness and purity, and loathed sin with a great loathing. He so dreaded being betrayed into sin, that he welcomed with joy any rebuke, no matter how severe and shameful, that restrained him from it. Thus is this strong, strange speech explained.
3. And what a revelation of the grace of God in a man‘s soul it is! Oh to so hate sin that we shall be glad of any suffering, yea, death itself, rather than come under its power! Happy the heart that can say “Amen” to the psalmist’s prayer!
V. THE REPROVER AND THE REPROOF.
1. The reprover. He must be righteous and felt to be so by him whom he reproves. It is not, “Let anybody reprove me,” but “the righteous.” Reproof from others would be of no avail. But the righteous reprover is one who knows that what he says is true, that reproof ought to be given, because a brother’s soul is in peril. Also he is one who feels deeply the dread evil of sin; it is no trifle to him, whether in himself or others; the honor of God is dear to him, and so is his brother’s soul. For he not only feels, but loves. That is the motive which urges him, apart from which he would have said nothing. Such are the characteristics of the righteous reprover.
2. And then, the reproof. The similitude here employedthe fragrant, refreshing, healthful anointing oilsuggests much. As to the gentleness of the reproof. Though the psalmist says he would welcome it though it were as a smiting on the head, it need not, should not, will not, be like that (see our Savior’s reproofs of his disciples, Mat 26:41). And as to its insinuating, penetrating power, not by its harshness, but the very reverse. And as to its being much mingled with love and evident kindness of heart. Reprove so; for such reproof will not repel, but rather bind yet more closely to you the heart of him whom you reprove. See what he says, “For yet my prayer also shall be in their calamities.” We prefer this rendering; it tells how the psalmist loved the righteous ones who had reproved him, and would still pray for them amid their sorrow: they might say anything to him, it would not sever his soul from theirs.S.C.
Psa 141:5
Praying for others.
The psalmist here says he will do this. We need not trouble about the right rendering of this difficult verse, but may take it as it stands. It says that the calamities of the righteous shall stir the psalmist’s soul to pray for them. He loved them much, even though they severely rebuked him, indeed, because they did so.
I. IT IS A BEAUTIFUL EXAMPLE. We pray for ourselves, and it is right we should, for unless we ourselves are right with God we shall care but little for the highest good of others, and we shall be disqualified for interceding for them. How ungodly parents who, nevertheless, love their children very dearly, should remember this! They cannot render their children the highest service of all until they themselves are reconciled to God. But we ought not to pray only for ourselves. We can be selfish even in prayer; it is to be feared we very often are. But selfishness is as wrong there as elsewhere.
II. IT HAS THE HIGHEST SANCTION. Our Lord Jesus Christ now at the right hand of God “ever liveth to make intercession for us.” Moreover, he has taught us to pray, “Our Father, which art,” etc. It is not “my:” our Lord would have us be intercessors for others when we pray for ourselves.
III. THERE ARE INNUMERABLE REASONS FOR IT.
1. It is part of our obedience to Christ. We are to love our neighbor as ourselves. Surely this includes prayer for him.
2. It unites us with Christ. We cannot “redeem our brother or give to God a ransom for him;” but we can pray for him.
3. It does such good.
(1) To those we pray for. We may be sure that God never draws forth our hearts in fervent prayer for others, and then disappoints that prayer. See Abraham’s intercession for Sodom. How much do not we ourselves owe to those that have prayed for us! Saintly fathers and mothers, holy men and ministers of God, asked for our salvation, and it has been given. What a motive this for like prayer on our own part! What faithful preacher does not know that his congregation’s preparedness to receive the Word is largely in proportion to the fervency of his prayers!
(2) And to ourselves who pray, such prayer is blessed. It clears our minds of ill will; it prompts us to kindly, helpful thought, word, and deed; it wins the smile of God on our own souls.
4. It is a work we can all engage in, though we may not be able to do much else. What do not the ministers of God owe to poor bed-ridden people who pray for them as they minister!S.C.
Psa 141:7, Psa 141:8
The victory of faith.
In these verses two contrasted scenes are set before us. We are shown
I. AN UTTERLY HOPELESS CONDITION.
1. The psalmist seems to be contemplating the mournful state of the people of God, of whom he rejoices to be one. He represents them as being not merely a defeated company, but large numbers of them destroyed, and their bodies in long furrow-like heaps left in dishonored and horrible neglect to be the prey of the vultures and the wolves. Overwhelming destruction has come upon them; they seem fallen, to rise no more. It is a piteous sight for the survivor to contemplate; for they are his own people, he identifies himself with them. “Our bones,” he says, “are scattered,” etc. He might well cast himself down in despair.
2. And how often in the history of the Church of God, and in the lives of individual men, such seemingly sad and hopeless conditions are met with! The Bible gives us instances not a few. See Abraham when called on to offer Isaac as a burnt offering; how dark the prospect seemed then! Moses, when sent to deliver Israel from Egypt. Gideon, when the Midianites were ravaging the land. David before Goliath. How reasonable it had been if despair had fastened upon them and upon many other such tried souls! And many a child of God is today brought into like circumstances, his soul smitten down to the gates of death, even as our Lord in Gethsemane.
II. A VIRTUOUS FAITH NOTWITHSTANDING. (Psa 141:8.) True, there lay his hopes, scattered, overwhelmed, destroyed, like the bones of a defeated, destroyed, dead but unburied army. Nevertheless, the soul of the psalmist is up unto God. “Mine eyes are unto thee, O God the Lord.” The more hopeless the state of things seemed, the more steadfastly was his gaze fixed on God, the more emphatically was his confession given. “In thee is my trust;” and the more confidently ascended his prayer. It is a beautiful spectacle, the soul holding on to God in spite of all the buffetings of disastrous circumstances, and all “the slings and arrows of outrageous fortune,” in spite, too, of the apparent abandonment of his career by God. O glorious faith, what hast thou not done? what canst thou not and wilt thou not do?
III. SOME REASONS WHEREFORE THESE THINGS ARE SO.
1. As to the sad and seemingly hopeless conditions in which God‘s people often find themselves. They are terrible trials to a man’s faith; often men have utterly broken down under them, and fallen into the depths of atheism and irreligion. Faith is not universally victorious, sometimes far otherwise. Wherefore, then, are such trials sent? Well, sometimes to give opportunity for bearing the most emphatic testimony for God that a human soul can give. One chief reason of the cross of Christ was that he might there, as, blessed be his Name! he did, give such mighty testimony to the all-sustaining power of the love of God. Those whom he came to save had fearful sorrows to bear, and on the cross he showed them that God was the great Burden-bearer, the never-failing Solace and Stay of the soul. And for like reason his people now are often called upon to bear burdens heavy indeed. Then another reason is that there is no other way whereby the innate and inveterate earthliness of the human heart can be overcome. God has to let men see that this world will not satisfy them, no, not even when its pleasures are of the fairest and most innocent kind. We are so apt, so certain, to think they will, that God has not seldom to “scatter our bones at the grave’s mouth,” ere we will see our mistake. The earthly cords that hold the soul down have to be cut. And also to compel men to take refuge in God, to drive them to the shelter and shadow of his wings. And God deals thus with individual souls, that others through them may learn that this is not our rest, but that God is.
2. Then as to the blessed victorious faith, its explanation is:
(1) The grace of God. Bunyan tells of the picture seen by Christian of the fire which would burn on in spite of water perpetually and profusely poured upon it, and when he wondered how this could be, he says that he saw a man, unseen by others, continually pouring oil on the fire, and so it burnt on in spite of the water. That is ever the explanation of victorious faiththe grace of God secretly keeps it alive.
(2) The power of prayer. “Mine eyes,” etc. His soul looked to God continually.
(3) The habit of trust. “In thee is my trust.” The will more than the reason is needed. “I will trust, and not be afraid.” This blessed habit can and should be zealously cultivated.
IV. WHAT ENSUES.
1. God is glorified by such faith. How could it be otherwise?
2. Our suffering brethren are greatly helped by the testimony we give.
3. The peace of God fills our own soul.S.C.
HOMILIES BY R. TUCK
Psa 141:1
The plea of former prayer.
Associating this psalm with David, Spurgeon thinks we have here “David under suspicion, half afraid to speak lest he should speak unadvisedly while trying to clear himself; David slandered and beset by enemies; David censured even by saints, and taking it kindly; David deploring the condition of the godly party, of whom he was the acknowledged head; David waiting upon God with confident expectation.” The point before us now is brought out by the Revised Version, which renders thus: “Lord I have called upon thee; make haste unto me: give ear unto my voice, when I call unto thee.” The psalmist uses as a plea the fact that he had called upon God. But his precise thought seems to be, that the prayer he had offered still remained unanswered, and he must therefore offer it again, and even more earnestly. So there are two topics which may be unfolded and illustrated.
I. ANSWERED FORMER PRAYERS ARE AN EFFECTIVE PLEA. And a store of these every good man holds in loving memory. “This poor man cried, and the Lord heard, and saved him out of all his troubles;” “Verily God hath heard me.” Every true life, when looked back upon, is seen to be full of Jehovah-jireh pillars erected as memorials of answered prayer. These become a plea in fresh prayer, because they are
(1) God’s pledges of his personal interest in us;
(2) God’s illustrations of what he can and will do for us; and
(3) the best influence toward nourishing in us that spirit of trustfulness, and humble but confident hope, which is the acceptable spirit of all prayer.
We trust God to heed us because he has heeded us; and his ways with us have revealed to us what he is, the “prayer-answering God.”
II. UNANSWERED FORMER PRAYERS ARE AN EFFECTIVE PLEA. The psalmist has prayed about some particular need. The prayer is still unanswered. On some this might act depressingly, and they might pray no more. This psalmist watches unto prayer. Delay does its intended work, and excites importunity. Because the answer has not come, he must pray again, and even plead that he is anxiously awaiting the answer. Illustrated by the Syro-phoenician woman.R.T.
Psa 141:2
Prayer as incense.
From the mention of the evening sacrifice we may gather that the psalmist is actually praying in the evening. Incense was offered when the lamps were trimmed in the morning, and when the lamps were lighted “between the evenings,” after the evening sacrifice. Incense, offered after sacrifice, is the symbol of the worship of the soul already reconciled to God. The evening sacrifice is the regular burnt offering of self-dedication. “As incense is carefully prepared, kindled with holy fire, and devoutly presented unto God, so let my prayer be.” There are two things about incense which may be taken as suggestiveits steady ascending as smoke; and its pleasantness.
I. THE ASCENDING OF INCENSE AS A SUGGESTION OF PRAYER. The smoke, richly laden with perfume, rises steadily up, in a quiet and gentle, yet persistent way, until it is lost to sight in the high air. It should not be lost sight of that incense appeals to sight as well as to smell. And prayer is really the soul’s ascending to God. It is as the smoke laden with the soul’s perfume of dependence, desire, and trust. It is the man who is continually either looking on the level, or looking down, looking up, nay going up, getting soul-wings and rising to God. It implies getting, at least for the time, free from earthly entanglements. It is leaving the baser self, as the incense smoke leaves the wood of the spices; it is carrying up the sublimer self, as the incense smoke carries up the very essence of the spices. We do not apprehend prayer until we see it as the soul‘s going up to God.
II. THE PLEASANTNESS OF INCENSE AS A SUGGESTION OF PRAYER. Using the figure of a man, God is said to have “smelled a sweet savor” from the smoke of Noah’s sacrifice. Smoke of incense is not pleasant to us, but Easterns love strong and unusual scents. We note that the smoke was full of perfume, and that God is well pleased with. Then there must be perfume in our prayer that ascends to himperfume of trust, humility, love, fervent desire, and confident assurance. Can we think of God as enjoying our prayers?R.T.
Psa 141:3
Our lip-watchman.
Our lips are poetically presented as the door of our mouth. A man’s heart is not to be trusted as an inspirer of speech. Every man needs to have the speech examined and tested before it is let pass the door of his lips. The psalmist feels that he cannot trust himself to examine, criticize, qualify his own speech, especially in times of excitement. And yet he must do this work himself. No one but himself can know what he is inwardly urged to say. In asking God to set a sentinel at the door of his lips, the psalmist does but, in a figure, ask God to give him quietness and self-control, so that he may be able to judge the wisdom of what he is moved to speak. For if any man asks God to “set a watch at the door of his lips,” God will answer the prayer by making the man his own sentinel, and giving him that most valuable power, the power of self-criticism. Why do we need a watchman?
I. BECAUSE OF OUR NATURAL DISPOSITIONS. Many are nervously excitable; oversensitive; quick to reply; impulsive; ready to suspect evil; or passionate. And many have no keen sense of the befitting or the becoming. Some are talkative, and readily carried by excitement beyond the bounds of prudence. What all such persons really need is not to be put into bonds and limitations, but by Divine grace to be helped to gain control of themselves. Their life-work is in their own dispositions; and God’s grace is ready for the strain and conflict of that life-work.
II. BECAUSE OF OUR PARTICULAR CIRCUMSTANCES. The psalmist was suffering persecution; he was misunderstood and slandered, and was afraid of himself lest he should speak, under excitement, rash and bitter words. Our circumstances of peril are:
1. When anger rises within.
2. When those we address are angry.
3. When speaking of those against whom we are prejudiced.
4. When in the presence of those who may wrongly report us.
5. When we have reason to fear that the innocent may be injured.
6. When we have reason to doubt our own motives. In this matter of watching speech, God helps those who help themselves.R.T.
Psa 141:3
The power of human speech for good and evil.
There is, perhaps, no other power given us by God which more evidently distinguishes us from the beasts, than the power of intelligent speech. And perhaps we have no power that can do more to help and bless others. And yet this also is trueno other faculty is more degraded by sin. One is led even to exclaim, “What shall be done unto thee, O thou deceitful tongue, thou lovest all devouring words!”
I. THE POWER OF MAN‘S SPEECH FOR GOOD. Describe the power of Demosthenes to sway an Athenian audience to patriotic enterprise; or Peter the Hermit calling for a Crusade; or Father Mathew pleading the temperance claims. Show what a gentle-voiced, sympathetic woman can do at the bedside of the sufferer.
“Words, sweet words;
A blessing comes softly from kindly lips.”
II. THE POWER OF MAN‘S SPEECH FOR INJURY. The few words of a king, a ruler a statesman, have often loosed the dogs of hateful war. The lecturer can persuade young souls to deny God and righteousness and truth. Men, and women too, can by the blandishments of speech, become tempters, drawing others into sin. The Bible has metaphors suggesting the good and evil of our speech. “The words of a man’s mouth are as deep waters;” “A word fitly spoken is like apples of gold in framings of silver;” “A wholesome tongue is a tree of life;” “My speech shall drop as the rain, and distil as the dew;” “There is that speaketh like the piercings of a sword;” “Their tongue is an arrow shot out, it speaketh deceit; one speaketh peaceably to his neighbor, but in heart he layeth in wait.” The Apostle St. James makes the bad tongue to be a “spark of hell, lighting upon earth the flames of perdition.” Everything else may be tamed, but the “tongue can no man tame;” it is an unruly evil, full of deadly poison.
III. THE PRACTICAL POWER OF CHRISTIANITY ON MAN‘S SPEECH.
1. The foundation of the restraint of speech is a change and renewal of the heart.
2. Then there should be formed a very resolute and sincere purpose to win the rule of it. The matter should come forcibly before us. The habits we have formed must be considered; the indulgences of the tongue must be tested; our life in the light of our speech must be judged. And there must be constant watchfulness, with keen recognition of occasions of failure. Prayer may well be directed to winning power over our tongue.R.T.
Psa 141:4
God’s preventions.
This prayer, “Incline not my heart to any evil thing,” should be compared with the clause in the Lord’s Prayer, “Lead us not into temptation.” In neither case can God be thought of as the direct cause of evil or temptation; but in both cases he may be thought of as the indirect occasion. God does place men in circumstances in connection with which temptation may come to them; and the circumstances may even induce an evil inclination to yield to the temptation. It belonged to the intense Hebrew conception of God, and of God’s relations with men, that the distinction between God as cause and God as occasion was hopelessly confused. “Incline not my heart” can only mean, “Do not put me into such circumstances as must incline my heart to evil.” Here is
I. A DEEP SENSE OF THE CONNECTION BETWEEN CIRCUMSTANCES AND FEELINGS. “Oh that nothing may arise in thy providence which would excite our desires in a wrong direction!” We are creatures of circumstance. Inward moods answer responsively to outward conditions.
1. There are circumstances which excite evil feeling in us always.
2. There are circumstances which excite evil in us when we are in particular states of body or of mind. These, being the more subtle mischief, send us the more earnestly seeking the Divine defending and help.
II. A DEEP SENSE OF THE CONTROL WHICH GOD CAN HAVE OF OUR FEELING THROUGH THE MASTERY OF OUR CIRCUMSTANCES. “Our times are in his hand,” and through our times he can effectually control us. It is often left as an impression on religious minds that something called “natural law” is ruling in the sphere of things; and that God’s operations are confined to the sphere of hearts. That impression needs to be removed. God does work in hearts in a spiritual way, but it is also true that he is ever active in the sphere of events and circumstances, in order to use them for his higher work in feeling and in souls. So the good man asks God to be in the circumstances in order that he may have control in the feelings.R.T.
Psa 141:5
Reproof and kindness.
“Let the righteous man treat me with any amount of ignominious reproach for my sins, yet I will prefer him to the ungodly, however prosperous, my prayer being ever that I may be saved from the evil deeds of the latter.” Read, “Let the righteous smite me; it shall be a kindness: let him reprove me; such oil for my head let not my head refuse.” Roberts tells us that in the East “certain oils are said to have a most salutary effect on the head; hence, in fevers, or any other complaints which affect the head, Eastern medical men always recommend oil. I have known people who were deranged cured in a very short time by nothing more than the application of a peculiar oil to the head. Thus the reproofs of the righteous were compared to excellent oil, which produced a most salutary effect on the head.” What seems plain, and what gives the best key to the allusions of this difficult psalm, is that the psalmist had done something which was very doubtfully right, perhaps even manifestly wrong. He was not, however, disposed to admit this to himself, though at times he felt painfully uncertain. Other people were in no doubt at all as to the impropriety of his action, and his enemies made it the occasion of bitter scorn, while his friends, in their grave anxiety for him, sought to reprove him, and liberate his conscience so that it might render its free testimony. The psalm may very well be illustrated by the moods of David when he had sinned in the matter of Uriah.
I. SCORN OF A MAN IN SIN DOES BUT HARDEN HIM. Many a man has gone into greater lengths of sin simply because he failed to get sympathy and help in his first stumbling.
II. REPROOF OF A MAN IN SIN MAY BRING HIM TO REPENTANCE. A man in sin must not be left alone. But reproof, to be effective, must have love, as well as righteousness, for inspiration. “Faithful are the wounds of a friend.”
III. RESPONSE TO THE REPROOF OF THE GOOD REVEALS A MAN. There is hope if he is receptive to the personal persuasions of those whom he can esteem, and counts reproof a kindness.R.T.
Psa 141:8
Soul-destitution.
“We have born so harrowed and torn that we are brought to the brink of the grave.” “To be destitute in circumstances is bad, but to be destitute in soul is far worse; to be left of friends is a calamity, but to be left of God would be destruction. Destitute of God is destitution with a vengeance. The comfort is that God hath said, ‘I will never leave thee, nor forsake thee.'” The margin is, “Make not my soul bare;” strip me not of every hope; leave me not completely naked; abandon me not to nature’s beggary and misery; let me not go down to the pit with all my sins upon my head; leave not my soul destitute of pardon and peace. The mood is well indicated in David’s sense of being left alone of God for long months after his sin in the matter of Uriah. A comparison may be made between this prayer, “Leave not my soul destitute,” and the confident assurance, “None of them that trust in him shall be desolate.”
I. THE SOUL IN RIGHTEOUSNESS FEELS BEFRIENDED. That is, the soul that is in right relations, and has right desires inspiring right endeavors. That man can always say, “The Lord of hosts is with us, the God of Jacob is our Refuge.” And that befriending makes him superior to all surroundings of distress, and all consciousness of frailty.
II. THE SOUL IN SIN FEELS DESTITUTE. He is conscious that he has put himself out of the atmosphere in which alone the God of love and righteousness can reveal himself. The prodigal son felt destitute as soon as “he came to himself,” and realized that no love wrapped him round. When a man sins, and persists in his sins, it is his soul that feels destitute. His surroundings may not immediately change, but his soul does. That loses what is its supreme treasure, the sense of God. “Man was made for God, and can find no rest till it gets rest in him.” When man sins, and keeps his sin, he must lose his treasure. But soul-destitution may set man seeking after God’s return with a passionate intensity.R.T.
HOMILIES BY C. SHORT
Psa 141:1-10
A comprehensive prayer.
The psalm has some peculiar difficulties, due to the extreme abruptness with which the thoughts follow one another, and the great obscurity which hangs over the allusions. Let us try and select the principal thoughts.
1. The psalmist was threatened with some immediate danger which could brook no delay. (Psa 141:1.) Like the disciples in the storm on the lake. If relief comes at all, it must come at once.
2. He seeks that his prayer to this end may be as acceptable as the incense of sacrifice. (Psa 141:2.) True prayer more effectual than sacrifice.
3. But, though danger is close at hand, he would be preserved from hasty words. (Psa 141:3.) Religion should help us to be self-contained in the presence of danger.
4. Though wickedness may seem to prosper, we must not be tempted by its success. (Psa 141:4.) If men become rich in evil doing, we must not be seduced by the prospects of similar gain.
5. The wounds of a friend are better than the kisses of an enemy. (Psa 141:5.) It is good to welcome reproof from the righteous, even though it seems harsh.
6. Prayer is a better defense against persecutors than retaliation. (Psa 141:5.) If we cannot conquer wickedness, we have still the resource and the comfort of prayer for our enemies.
7. When the leaders of insurrection are overthrown, then their followers should hear words of forgiveness. (Psa 141:6.) A true sovereign will delight more in amnesty than in punishment. His words will be sweet to the guilty. So also in private relations.
8. The bones of those straitened in a righteous cause are as seed cast into soil that has been ploughed. (Psa 141:7.) “The blood of the martyrs is the seed of the Church.” The allusion here is obscure; but the above would make a good meaning.
9. But do not give up my life to destruction; but rescue me. (Psa 141:8-10.) This the repetition of the prayer at the beginning of the psalm. How much all prayer is a repetition, because the some wants and desires are continually recurring!S.
Fuente: The Complete Pulpit Commentary
Psalms 141.
David prayeth that his suit may be acceptable, his conscience sincere, and his life safe from snares.
A Psalm of David.
Title. mizmor ledavid. It is probable that David composed this psalm just before his flight to Achish, king of Gath, when he had a second time spared Saul’s life (1 Samuel 26.), but could trust him no longer: upon which he takes the resolution mentioned 1Sa 26:1-2. As his determination was to fly speedily, there is no question but he did so, either the same night after his parting with Saul, or by the first morning’s light: and it was in the evening of that day, when he was now upon the wing, as it were; his late dutiful behaviour towards Saul, and the other’s implacable cruelty towards him and his followers, still fresh in his thoughts; and moreover reflecting upon the dangers and temptations to which his religion would expose him in a heathen country, that he pours out to God the following prayer, or soliloquy; for, that it was composed in the evening, appears from his desiring, Psa 141:2 that it might be accepted as an evening oblation. Peters on Job, p. 336 from whom the following notes are principally taken.
Psa 141:1. Lord, I cry unto thee, &c. This verse is an invocation of the true God, by his incommunicable name Jehovah; as the one eternal, self-existent, and unchangeable being; creator and governor of all things: and the earnest and repeated call here used by the Psalmist, make haste unto me, sufficiently declares him to have been in a situation of the utmost distress.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 141
A Psalm of David
Lord, I cry unto thee: make haste unto me;
Give ear unto my voice, when I cry unto thee.
2Let my prayer be set forth before thee as incense;
And the lifting up of my hands as the evening sacrifice.
3Set a watch, O Lord, before my mouth;
Keep the door of my lips.
4Incline not my heart to any evil thing,
To practise wicked works
With men that work iniquity:
And let me not eat of their dainties.
5Let the righteous smite me; it shall be a kindness:
And let him reprove me; it shall be an excellent oil,
Which shall not break my head:
For yet my prayer also shall be in their calamities.
6When their judges are overthrown in stony places,
They shall hear my words; for they are sweet.
7Our bones are scattered at the graves mouth,
As when one cutteth and cleaveth wood upon the earth.
8But mine eyes are unto thee, O God the Lord:
In thee is my trust; leave not my soul destitute.
9Keep me from the snares which they have laid for me,
And the gins of the workers of iniquity.
10Let the wicked fall into their own nets,
Whilst that I withal escape.
EXEGETICAL AND CRITICAL
Contents and Composition.This Psalm was used by the ancient Church (Constit. Apost. II. 59) as the Evening-psalm, as Psalms 63. was the Morning-psalm. It is in the middle part so obscure, and its disjointed words and sentences, which are either mutilated or very slightly connected, are capable of explanations so different, that no certain conclusion can be made as to the circumstances or date of the author. The beginning and end are perspicuous in themselves, but their allusions are quite dissimilar. They are indeed capable of being accommodated to one another, but the obscurity and doubtfulness of the intermediate passages render uncertain all attempts to secure this end.
In the first portion the Psalmist prays in general terms for Divine help and an answer to his petitions (Psa 141:1-2), then specially, that his mouth and heart may be kept so that he may not incline to fellowship with the wicked, who are in possession of means to do violence, and of the good things of this life (Psa 141:3-4). At the end (Psa 141:8-10) he prays that his life may be delivered, by being defended against the snares of the wicked, and wishes that they may be destroyed in their own nets. These are perhaps the same transgressors who in the beginning are described as seeking to tempt the Psalmist into fellowship with themselves, but who, when he by Gods help, overcame the temptation, did not rebuke him in a friendly manner, as the righteous would have done, with his cheerful acquiescence (Psa 141:5), but sought to destroy him with the same malice against which he had already directed his prayer. They, however, shall be destroyed, while the words of the Psalmist shall be received by many as delightful; for, from the very mouth of the grave, a blooming life shall spring forth for him and for those who are with him (Psa 141:6-7).
This connection may, at all events, be made out from the fragments of sentences which are like stones in a brook leading from one bank to the other. There is also much that may be brought into connection with circumstances in Davids life, his peculiar feelings and spiritual characteristics, and his manner of expression. And yet these cannot be identified with such certainty as that with which Hengstenberg, following the ancients, regards the Psalm as arising out of Davids relations to Saul, and as connected specially with 1 Samuel 24. Many expressions, moreover, are less Davidic than after the Davidic manner. It is, however, pure hypothesis to assume (Del.) that imitative poems of this class have been taken out of books of history, in which they had been connected with events in the life of David. The same remark applies to the attempts to connect the Psalm with the period of the reign of Manasseh, as also with that of the kingdom of the Ten Tribes (Ewald), and with John Hyrcanus (Hitzig).
[With reference to the first opinion cited above, that of Hengstenberg, Perowne remarks: Psa 141:5 has generally been supposed to allude to Davids generous conduct in sparing the life of his foe when he was in his power,. but it is quite impossible on this supposition to give any plausible interpretation to Psa 141:7. But to those who adopt the figurative explanation of Psa 141:7 (see below), and this view is at least as well supported as the other, no difficulty will arise from this source. Still, though this opinion has more in its favor than any other, the question cannot be regarded as settled, and it is best to remain content with the general statement of the title, and the other evidence of the Davidic authorship. Perowne also calls attention to the curious fact that De Wette considered this Psalm to be one of the latest, on account of its being a very original, and therefore a difficult Psalm, and that Maurer, on almost the same grounds, assigns it to a comparatively late period.J. F. M.]
Psa 141:1-2. Make haste unto me.The additional words: to help, are here wanting, though occurring in other Davidic Psalms (Psa 22:30; Psa 38:23; Psa 40:14). In distress the anguish-stricken soul frets as though God were far from him, and therefore calls him near (Psa 57:3).Instead of: be placed [Psa 141:2, E. V.: come] in the sense of being prepared, Amo 4:12 (Hupfeld), we may also translate: be established, Psa 101:7, i.e., find acceptance and acknowledgment, (Del.) There is no indication that the speaker was a priest. It is rather highly improbable that such was the case; and the allusion is not necessarily to the offering of incense while presented on the morning and evening of each day by the Priest upon the golden altar of the Holy Place (Exo 30:7 f.), but probably to the consecrated incense which accompanied the Azkara [the part of the meat-offering burnt with frankincense for a memorial, J. F. M.] of the meat offering (Isa 1:13) which the priest consumed entirely upon the altar (Isa 66:3). The morning meat-offering is mentioned but seldom, but that of the evening more frequently, as concluding the daily service in connection with the burnt-offering or whole sacrifice at that time, according to Exo 29:38 f.; Num 28:3. Therefore later, after the example of Ezr 9:4 f.; Dan 9:21, means directly: the afternoon or evening (Del.) The prayers of the individual members of the Church became gradually more and more regulated according to the time of the Temple offerings (comp. Ewald, Alterthmer, 2 ed., p. 132). But here the emphasis is laid upon the prayers. For the lifting up of the hands is not an expression for offering a sacrificial gift, the heaving of the hands (Syr.), here intended to take the place of the meat-offering, the supposed symbol of the good works of the believer (Hengstenb.). It is the accompanying sign of prayer, (Psa 28:2), standing parallel to the breath of the sacred incense ascending to heaven, which sets forth the fact that the offering was directed to God (Rev 5:8; Rev 8:3 f.) Perowne: The same would hold also of the meat-offering of which it is said that the priest was to burn a part, as a memorial, a sweet savor unto Jehovah. Alexander: He prays not only for acceptance, but for constant or perpetual acceptance, as the offerings referred to were the stated daily services of the Mosaic ritual. Translate Psa 141:2, more literally: Let my prayer be set as an incense-offering before Thee, and the lifting up of my hands as the evening meat-offering.J. F. M.]
Psa 141:3-4. The dainties do not allude to idolatrous sacrifices (Rosenm., De Wette), but denote sensual enjoyments and ease, especially of those who had gained their possessions unjustly, Pro 4:17; Pro 9:5, (Kimchi, Calvin, Geier). Such pleasures have something alluring, Psa 73:10, (Hengst.), notwithstanding the evil consequences, which should act as a warning, Job 20:12 f.; Pro 23:1 f., 6 f. (Hupfeld). [Psa 141:4 b is, literally: to work works in wickedness. Hengstenberg: In Psa 141:3 the Psalmist prays for preservation from the danger of sinning in word, which the temptation brought with it, and in Psa 141:4 from that of sinning in deed.Psa 39:1 forms a commentary on Psa 141:3. The reference is not, as Calvin and others suppose, to hard speeches against his enemies, but to impatient, irreverent expressions against God.J. F. M.]
Psa 141:5. Let a righteous person smite me.The righteous one here mentioned is certainly not God (Amyrald, Maurer, Tholuck, Hengst.), but any man, contrasted with the wicked, whose reproofs contrasted with the allurements of the wicked, are not destructive but salutary; not, indeed, pleasant outwardly, like their dainties, but yet reviving, rejoicing, and strengthening, like oil upon the head. And if at first they wound and smart like blows, yet they neither proceed from an evil heart, nor inflict harm, but are most closely connected with kindness and deliverance, and are therefore cheerfully received by all who would escape ruin in this world and gain, instead, the salvation which the reprover himself possesses. This connection is rightly found in this passage by most since Kimchi, Calvin, and Geier, and gives expression to a thought similar to that in Ecc 7:5; Pro 3:11, and frequent elsewhere. According to the accents we must translate: Let a righteous man smite me in kindness and reprove me, my head shall not refuse head-oil, i.e., not: precious oil, or balm, but: oil for the head (Delitzsch). But most expositors prefer the translation given by us in the text [Let a righteous man smite mea kindness (is it); and let him reprove meoil (is it) to the head, let not my head refuse it,J. F. M.]; for the accents are not absolutely binding, and by thus departing from them we gain a clearer expression of a like thought, and only thus a real parallelism in the structure of the sentence. The translation: let the head-oil not soften my head (Ewald) proceeds from an uncertain derivation, and gives an obscure sense. If it is intended to mean that even when the righteous rebuke him for lukewarmness and the like offences, the joys offered to him by the wicked shall not change his feelings, the Sept. and Vulg. have expressed this much more clearly: The oil of the wicked shall not anoint my head. But they, evidently, have read for . They, as also the Syr. and Jerome, have interpreted the verb according to a word in Arabic, which, however, is entirely unknown to the Aramaic, meaning: to he fat. But is a defective form for , meaning: to deny, frustrate, prevent, Psa 33:10.
For yet,etc.Here begins a mutilation of the Text which is continued through verses 6, 7, and which has occasioned interpretations quite opposite, and in some parts quite strange. Their enumeration may be here properly passed over. There is no doubt that something must be supplied after yet, for it is not admissible to drop the as most prefer to do. There is very little gained, moreover, by the attempt made by some expositors to connect with the preceding line against the accents. To complete the thought there might then be supplied: let me contend. But many other insertions are equally tenable. [Dr. Moll gives merely the literal rendering of the words as they stand in the original: For stilland my prayeragainst their malice. Delitzsch translates: For still I meet their malice only with prayer. With this, compare the rendering of Mendelssohn: I still keep praying while they practice their shameful deeds, as furnishing perhaps the best explanation of this disputed member of the verse. The must introduce the apodosis; for (so it is) still, that my prayer, etc. (Perowne). Comp. Zec 8:20; Pro 24:27, for similar instances (Del.)J. F. M.]
Psa 141:6. The obscure words of the Text furnish a good sense most readily, if the judges be understood to mean the rulers, chief men, leaders of these people, against whose malice the Psalmist employs the weapons of prayer and nothing else, whose destruction he yet foresees, and in this Psalm, which is in fact a prayer, foretells. For the hands of the rock [E. V., stony places] are probably its sides or walls. To be cast down from one of them was a punishment not unexampled (2Ch 25:12). No subject is named in the following member. It cannot be the judges, for the words of the Psalmist would not be heard with pleasure by them, and it is not their conversion that is dwelt upon, but their destruction. The plural of the verb is therefore to be taken impersonally. [Render therefore: Their judges are cast down by the sides of the rock; and my words are heard that they are sweet.J. F. M.]
Psa 141:7-8. It remains here unexplained directly, whence the sudden deadly peril to the Psalmist, and his companions arises. For this reason the change of reading which gives: their, instead of: our (Sept. Cod. Al., Syr., Arab., Ethiop., Theodoret), and which Jerome also notices, is favored by Bttcher. Referring to the bones of those who have been hurled down, he translates: broken into fragments. A suitable parallel to the image in Psa 141:7 would then be afforded. But this explanation is no more certain than that of Ewald, who thinks that the extreme emaciation of the afflicted righteous is here figuratively, or rather, plainly described by the words: our bones protrude themselves. This he connects with Psa 141:5 d, in which he supposes that the Psalmist keeps directing his prayer to God on account of the misery of the righteous. If now we remain by the usual and most natural translation, it becomes again doubtful whether the bones are thrown to the abyss of the underworld (Isa 5:14; Pro 1:12) to be swallowed up, and a complaint is uttered on account of slaughter and overthrow (Hupfeld and most); or whether we are to suppose that victory in spite of prostration (Isa 26:19; Ezekiel 37.), is represented by the figure of the ploughing of the soil and the confirmatory declarations of Psa 141:8, and that the passage is an expression of hope for the future (Hengstenberg, Delitzsch).The expression in Psa 141:8 : pour not out, that is, unto death, since the life is in the blood, occurs also in Isa 53:12. [The members of Psa 141:7 are inverted in E. V. The literal translation of the first clause is: as one furroweth and cleaveth in the earth. There is no need of supplying a subject as E. V. does. According to the last explanation given above, the bones are compared to the seed which is scattered in the upturned earth, and which should yet spring up into a rich harvest. This is the point of the reference to the passages in Is. and Ezek. where the resurrection is hinted at. Translate in Psa 141:8 b: Pour not out my soul, and see the explanation above.J. F. M.]
HOMILETICAL AND PRACTICAL
It is a necessary and a saving act to place ourselves under Gods protection, not merely against outward enemies, but also against our own nature.Men sin with the tongue more frequently than they think. This may be done by complaining and self-praise, no less than by false accusations, unjust reproaches, and baseless excuses.Even confirmed Christians need continually to watch and pray, lest they yield to temptation.Good resolves are not sufficient; paternal reproof and loving rebuke can do much; but Gods grace must crown the work.
Starke: A believing prayer is a pleasing and acceptable incense-offering to God. By it His punishment and anger may be averted.The mouth and the heart are mans two fairest jewels; but if they are to be well guarded they must be committed to God.Much frivolous speaking hinders prayer perceptibly, and often stings our hearts so that we are ashamed before God of our words.Men in positions of influence may, by their evil example, obstruct in others the course of godliness. How necessary is then the prayer for Divine leading to God for the sake of others.If men would become sincerely and actively religious they must begin by reforming the heart.In hereditary sin man has an alluring dainty; if he follows it and becomes like the world, he loses his taste for the heavenly manna, the true food of the soul.Let none consider themselves so blameless that they do not need any admonition.The disciplinary power of the Holy Spirit must not be restrained, nor the law be abolished in the Church. For the teaching inspired by God is profitable also for correction, (2Ti 3:13). Fraternal reproof has, alas! become almost obsolete in the Christianity of today. Flattery and false politeness have gained the upper hand.It is always better to do a thing in meekness than in anger.Wicked leaders in all departments of life cause much sorrow and ruin, but their judgment and condemnation do not slumber.Unity and steadfastness in faith, in prayer, and in patience, are most necessary to pious Christians in their afflictions. They will at last be redeemed from all evil.
Frisch: There are none in the world more odious than those who are most forward in resisting evil and implanting good.Rieger: The tongue is never harder to be tamed than under suffering at the hands of others. It is therefore the more necessary that God should guard it then.Many things are wounds to the old nature, which are balm to the new.Guenther: How will I learn to say my God, if I do not earn the right of possession by daily experiences of His gracious assistance?Diedrich: He who will have faithfully confessed the Truth in his daily duties, will find in this Psalm the groans of his heart repeated.Taube: The prayer of faith is the victory which overcomes the world within and without, for it forces its way into Gods light, and brings us to His strength.
[Matt. Henry: They that cry in prayer may hope to be heard in prayer, not for their loudness, but for their lowliness.Prayer is of a sweet-smelling savor to God, as incense, which yet had no savor without fire; nor has prayer without the fire of holy love and fervor.We must be as earnest for Gods grace in us, as for His favor towards us.Nature having made my lips to be a door to my mouth, let grace keep that door, that nothing may be suffered to go out which may any way tend to the dishonor of God or the hurt of others.Good men will pray against even the sweets of sin.When the world is bitter the word is sweet.All that are bound over to Gods justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The subject of this Psalm is very similar to the last. The soul of David is in distress from the persecution of foes. No doubt it was prophetically delivered, in reference to the Son of David. David’s Lord; and the royal prophet certainly has an eye to Christ, in what he here saith of acceptance with God; for it can only be in him.
A Psalm of David.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
That the writer of this Psalm was offering up these cries and prayers in the faith of a Redeemer, is most evident from what he here saith of the incense in the evening sacrifice. The Lamb of the morning and the Lamb of the evening, in the Jewish church, were clearly understood by every believing Israelite, to refer to Him, the Lamb slain from the foundation of the world. David therefore well knew that the lifting up of his hands could be no worthy offering, void of faith in that one all sufficient atonement; neither could the incense of his prayers be otherwise than offensive, unless perfumed with the incense of the Redeemer’s merits. Reader! how refreshing and encouraging ought it to be to the souls of the faithful now, that only one and the same plan of acceptance forms the service both in the Old Testament dispensation and in the New. Exo_29:33; Exo_29:39 ; Rev 13:8 ; Lev 16:11-12 ; Rev 8:3-4 . But, while looking at David is his devotions, do not overlook the Lord Jesus at his, which are here strikingly set forth. Behold Christ in the days of his flesh, thus offering his holy person, lifting up his holy hands, presenting himself in the incense of his own merits, and giving himself a sacrifice, in the evening of the world, for the salvation of his people! Oh! how lovely thus to behold him! How truly blessed thus to come under the incense of his righteousness!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Our Words
Psa 141:3
The occasion which called forth the Psalm was no doubt the rebellion of David’s son, Absalom. And it may be that in a fit of penitential grief for the hard things he has said, he calls upon God to make him more careful in the future.
I. First, the careless word. Be on your guard against this. You spoke lightly, may be, of the Saviour’s Name on some occasion. You spoke slightingly of religion. Some child or little one in the kingdom, some weak one just entering in, perhaps, was standing by and heard you. It changed the course of his life. It changed it for worse. You jested once on sacred things. Some soul was hesitating as to whether it should take this path or that. You decided. It was the wrong path. A careless word from you has wrought a soul’s perdition! This is the idle word of which men must give account.
II. Now for a pleasanter word a word which we may well search for in ourselves and be happy if we find it the word of transparent truthfulness. What is truth? Well might Pilate ask. But we at least know that truthfulness is the best thing in words. One of the best traits of any character, and the trait which above all others suffers us to repose our confidence in a man, is his truthfulness. What is required of every man is that he be a truth speaker.
III. The word of minor untruthfulness. This is sometimes called the white lie. We can lie most abominably by half-truths. We may make it a safe rule, that if any statement has any intention of being a half-truth we have no right to use it. White lies and half-truths and insincere speeches are not to be countenanced by Christian men and women.
IV. The angry word. Is this ever justifiable? May we use it and yet be blameless? There are occasions upon which we may. There is a righteous anger. We read of Christ being angered. But it was a just and well-balanced anger. It was never misplaced. It was directed with wholesome purpose, and always against evil. Above all things, avoid words of merely selfish anger.
V. The little word. Only a syllable. Only yes or no. You might have said it or you might not. But, oh, the difference if you had or had not. It had the power to make or mar the day for you or some one else. We never really know what may be the end of any small beginning. We never know what great structure may at last be reared upon a tiny word.
VI. The profane word. We are to guard against the profane word in any shape. And none of us are quite guiltless. Profane speech in all its branches is hateful and an offence unto God. No man can of himself regulate his word: we need the help and guidance of the Holy Spirit. We must invoke His aid in this matter. We must see what His influence is in our hearts.
References. CXLI. 3. Buxton, The School of Christ, p. 87. CXLI. 4. C. Perren, Revival, p. 319. CXLI. 5. Spurgeon, Sermons, vol. xviii. No. 1049. CXLI. International Critical Commentary, vol. ii. p. 506.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 141:1 A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
Ver. 1. Lord, I cry unto thee ] No distress or danger, how great soever, shall stifle my faith or stop my mouth; but make me more earnest, and my prayers, like strong streams in narrow straits, shall bear down all before them.
Make haste unto me
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“A psalm of David.” This is pursued for the soul’s profit that all said and done may be to and in the favour of Jehovah, apart from the dainties of evil doers, and accepting rebuke from the righteous; so that, when judgment falls, some may hear and live.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 141:1-4
1O Lord, I call upon You; hasten to me!
Give ear to my voice when I call to You!
2May my prayer be counted as incense before You;
The lifting up of my hands as the evening offering.
3Set a guard, O Lord, over my mouth;
Keep watch over the door of my lips.
4Do not incline my heart to any evil thing,
To practice deeds of wickedness
With men who do iniquity;
And do not let me eat of their delicacies.
Psa 141:2 a Verses like this in Psalms have allowed Judaism to assert that their worship (i.e., without a temple and, therefore, no possible sacrifices) is acceptable to YHWH. Prayer and praise are now the sacrifices.
Psa 141:2 b lifting up of my hands This was the normal position of Jewish prayers.
1. standing
2. head up (i.e., looking to God)
3. hand raised (i.e., as if receiving)
4. eyes open (i.e., a dialogue with God)
the evening offering Part of the sacrificial system was an offering of a lamb in the temple every morning at 9 a.m. (cf. Psa 5:3) and evening at 3 p.m. (cf. Exo 29:38-46; Num 28:1-8). This became a special time of prayer (i.e., Act 3:1; Act 10:30).
Psa 141:3 One wonders what the intent of this verse is.
1. court scene
2. gossip
3. verbal attack on persecutors
Notice the two parallel Qal imperatives (set a guard, keep watch over).
Psa 141:4 a This verse is a recognition of the sovereignty of God. Moderns must be careful of immediately seeing this in terms of the Calvinist and Arminian debate (see SPECIAL TOPIC: Predestination [Calvinism] vs. Human Free Will [Arminianism] ).
This reflects the Hebrew worldview. Their God controls all things (cf. Ecc 7:14; Isa 45:7; Lam 3:38; Amo 3:6 b). Statements such as this are not to be taken as voiding free will or the need for human actions but a recognition of the one true God (i.e., all causality attributed to God, no secondary causes).
The verb incline (BDB 639, KB 692, Hiphil jussive) is used in a covenant sense in 1Ki 8:58; Psa 119:36. For a good parallel to this see Pro 1:8-19. The desires of the heart reveal the true person.
There is true evil (BDB 948) and rebellion in the world. The faithful follower flees from it and those who practice it.
do not let me eat of their delicacies This is another imperfect that is used in a jussive sense. It is uncertain if this refers to
1. a social event
2. sinful lifestyle
3. idolatrous worship setting; it is possible both Psalms 139, 140 are related to discussions of idolatry
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Psalm of David. See Title of 140.
LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 140:1-13 , another psalm of David.
Deliver me, O LORD, from the evil man: preserve me from the violent man; Which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent; adders’ poison is under their lips. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. The proud have hid a snare for me, the cords; they have spread a net by the wayside; they have set traps for me ( Psa 140:1-5 ).
Gins is traps.
I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. As for the head of those that compass me about, let the mischief of their own lips cover them. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. I know that the LORD will maintain the cause of the afflicted, and the right of the poor ( Psa 140:6-12 ).
I’m glad I’m not David’s enemy. He really asks God to take care of them. But it is so typical of so many of the psalms of David where his concern is about those who have conspired against him. David is the type of man that you either loved very much or hated very much. It was hard to just have a passive attitude towards David. He had many deep, loyal friends, but he also had many avowed enemies that were seeking to destroy him. And so he seems to be constantly asking God for help against his enemy and then asking God’s judgment really to fall upon the head of his enemies.
Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence ( Psa 140:13 ). “
Fuente: Through the Bible Commentary
Psa 141:1. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
You see how a child of God prays when he is in trouble. David says, I cry unto thee, and then the second time, I cry unto thee. And he cried for God as well as to him: Make haste unto me. The very best thing you can do, when you cannot help yourself, is to cry unto God, for he will help you.
Psa 141:2. Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
David was probably far away from the tabernacle, and he could not join in presenting the morning or the evening sacrifice there; but he prayed God to let his prayer be such a sacrifice: Let it be sweet as the perfume of the smoking spices of the morning; let it be as acceptable as the burning lamb of eventide.
Psa 141:3. Set a watch, O LORD, before my mouth; keep the door of my lips.
Our mouth is a door, and it needs a watchman, and there is no watchman who can keep it except God himself: Set a watch, O Lord, before my mouth; keep the door of my lips.
Psa 141:4. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity : and let me not eat of their dainties.
That last petition is a very proper one; we are neither to think the thoughts of the wicked, nor to practice their ways, nor to enjoy their pleasures: Let me not eat of their dainties. There are certain amusements which are fraught with sin: Let me not eat of their dainties. There are some erroneous doctrines, which are very pleasant to the taste of those who believe them: Let me not eat of their dainties. There are some sins that seem to have a peculiarly sweet flavor, and so are very attractive to men: Let me not eat of their dainties.
Psa 141:5. Let the righteous smite me; it shall be a kindness :-
You see, dear friends, David cries out against slander, he cannot bear that wicked men should lie against his character; but he says, I do not want to be let alone where I am in the wrong; I do not wish to be flattered: Let the righteous smite me. He is the man who ought to do it. When I have done wrong, it is his duty to correct me; and I wish him to do it: Let the righteous smite me; it shall be a kindness.
Psa 141:5. And let him reprove me; it shall be an excellent oil, which shall not break my head:
Some people cannot bear to be spoken to about a fault; they feel as if the reprover had broken their head directly, and they are as savage as a bear with a sore head. But the child of God is not so; he looks upon the rebuke of a good man as being like healing, sweet-smelling oil, and he prizes it. Depend upon it, the man who will tell you your faults is your best friend. It may not be a pleasant thing for him to do it, and he knows that he is running the risk of losing your friendship; but he is a true and sincere friend, therefore thank him for his reproof, and learn how you may improve by what he tells you.
Psa 141:5. For yet my prayer also shall be in their calamities.
I will try to repay the righteous for their rebukes by praying for them when they are in trouble. I will say to my God, These good men tried to keep me right, and they smote me when I did wrong; now, Lord, they are in trouble, I pray thee to help them, and bring them out of it.
Psa 141:6. When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
Wicked men often will not hear the gospel; but when they get into trouble, then they will. When their judges are overthrown in stony places, then they begin to be willing to hear what good men have to say. A bitter world makes a sweet Word; and when providence frowns upon us, it often happens that we love the gospel all the more, and smile upon its messengers, for their words are sweet.
Psa 141:7. Our bones are scattered at the graves mouth,
We are like men ready to be put into their graves; or the cause that we advocate seems so totally dead that we seem to be like dry bones that are flung out of a grave.
Psa 141:7. As when one cutteth and cleaveth wood upon the earth.
We feel as if we were like chips out of a tree that has been cut down.
Psa 141:8. But mine eyes are unto thee, O God the Lord: in thee is my trust;
I may be cut to pieces, I may be chopped up, I may seem to be made into a bundle of firewood; but, Lord, my eyes are unto thee: O God the Lord: in thee is my trust.
Psa 141:8. Leave not my soul destitute.
If I have thee, I am still rich. Even if I lie at the graves mouth, I may still live; but if thou be gone from me, then am I destitute indeed.
Psa 141:9-10. Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. Let the wicked fall into their own nets, whilst that I withal escape.
Amen! So let it be!
This exposition consisted of readings from Psalms 140, 141.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 141:1-4
Psalms 141
AN EVENING PRAYER FOR SANCTIFICATION AND PROTECTION
Here we have another of the group of Psalms in Book V which are ascribed to David in the superscription. There being nothing in the psalm which casts any doubt upon this, we accept it as accurate and dispense with the usual discussions regarding authorship. The last two verses here have exactly the same sentiment as that expressed in Psa 140:8-10.
Psa 141:5-7 are admitted by all scholars to be most difficult to translate, there being no consensus whatever upon what is meant. This writer claims no ability for solving the mysteries of passages which could very well have been obscured by textual damage during the centuries of transition, and we shall therefore offer no “explanations or comments” on a passage which we freely confess is a mystery.
Psa 141:1-4
“Jehovah, I have called upon thee;
Make haste unto me:
Give ear unto my voice when I call unto thee.
Let my prayer be set forth as incense before thee;
The lifting up of my hands as the evening sacrifice.
Set a watch, O Jehovah, before my mouth;
Keep the door of my lips.
Incline not my heart to any evil thing,
To practice deeds of wickedness
With men that work iniquity:
And let me not eat of their dainties.”
This is not the usual kind of prayer for protection from enemies. “It is more spiritual in that he seeks God’s help to overcome the temptation about him. Halley also stressed this, writing that, “It is another of David’s prayers for protection against being driven himself to sin.
“Let my prayer be as incense … the lifting up my hands as the evening sacrifice” (Psa 141:2). At both the morning and evening sacrifices, incense was offered (Exo 29:38-41; Exo 30:7-8; Num 28:4-8). The prayer here is that David’s prayer, and his lifting up of his hands, “A common posture assumed in prayer, might be considered by the Lord “as,” in the sense of being equivalent, to the formal sacrifices and incense regularly offered before God in the tabernacle. This thought is a forerunner of the New Covenant when sincere, heartfelt prayer would be honored by the Father instead of incense and sacrifices.
As a matter of fact, incense, as it sends upward its sweet-smelling perfume was from the beginning intended as a symbol of prayer. Rev 5:8 and Rev 8:3-4, are New Testament examples of incense standing as a metaphor for prayers.
Miller pointed out that “Solomon understood that acceptable prayers could be offered away from the temple (1Ki 8:35-40; 1Ki 8:44-53).
Pursuant to his objective of avoiding being involved in sin, David at once fingered the danger zone, namely the tongue.
“Set a watch before my mouth … keep the door of my lips” (Psa 141:3). David was evidently aware of the same epic truth announced by James, namely, that, “If any stumbleth not in word, the same is a perfect man” (Jas 3:2). This is true of all men, but especially of all who are in places of trust or authority.
“Let me not eat of their dainties” (Psa 141:4). Receiving favors of the wicked, or accepting any kind of fellowship with them, can be a source of grave danger, even to the strongest. The apostle Peter was “warming himself by the fire built by the enemies of Christ” when his tragic denial of the Master occurred (Joh 18:18). Receiving presents from the wicked, or allowing oneself to share desirable things with such men can compromise those who do so.
E.M. Zerr:
Psa 141:1. Cry is another word that means an earnest prayer to God. David very frequently made such petitions to the Lord.
Psa 141:2. The Psalmist compared his prayers to the literal offerings that were used in the Jewish worship. The same comparison is made in Heb 13:15.
Psa 141:3. This verse is a figurative reference to the function of a group of men stationed at important places. Their duty was to watch and see that nothing unlawful might enter the place, nor that any person therein might unlawfully escape. On that principle David was concerned that no unrighteous words might escape from his mouth. He gave the same thought in literal language in Psa 19:14.
Psa 141:4. God will never incline or induce man to do evil. The expression is David’s way of asking the Lord to help him avoid the evil. Let me not eat, etc. In ancient times the act of eating with another signified an intimate friendship for and endorsement of the persons. That was why we have the statements about eating in Luk 15:2 and 1Co 5:11.
Fuente: Old and New Testaments Restoration Commentary
In this song the influence of the external troubles upon the inner life of the singer is revealed. Throughout it breathes the spirit of fear lest the soul should be seduced from the attitude of whole-hearted loyalty to God. The peril most evidently threatening arises from the enticements of the ungodly; and the psalmist earnestly prays that he may be protected by Jehovah in speech and thought and action.
Without in so many words declaring so, the song clearly reveals the fact that the singer has be sorely tempted to turn aside to ways of ungodly men, to share their hospitality, and so escape their hostility. This peril is more subtle than that of the active opposition of these men, and in this distress he turns to God. This is his safety.
That he is able to say, Mine eyes are unto Thee, O God the Lord, is a revelation of the fact that his anchor still holds, not only against the fierce onslaught of enemies, but also against the insidious temptation to turn aside from path of rectitude in order to escape the vindictive opposition of his enemies. If the former psalm reveals the perils of foes without, this no less clearly deals with the danger of fears within.
Fuente: An Exposition on the Whole Bible
Humility
Psa 141:1-10
This is an evening psalm. Acceptable prayer is as the smoke of incense rising in the still air, Rev 5:8; Rev 8:3-4. Each day we should ask to be delivered from lip sins, life sins, and like sins-especially the last, the dainties of appetite and desire, Psa 141:4.
We owe a great deal to the care of fellow-believers. It may take more love to smite than to soothe. The breaking of the box of precious ointment over our heads may cause a momentary shock; but we must not refuse it, since the contents are so salutary; and we can return their well-meant kindness by praying for the righteous when their calamities are multiplied, Psa 141:5. It was a rough time for David, but he kept looking up and committing his soul to Gods faithful care. Under similar circumstances Paul struck an even higher note, Rom 8:36-37. Go on patiently living up to your ideal. God will surely vindicate you!
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 141:7-8
The text presents three contrasts, which we shall do well to consider.
I. Our union with past generations and the intense reality of our present life. Observe the use of the word “our:” “Our bones are scattered at the grave’s mouth.” He looks at the bones, and speaks as if they were partly his own, as if they belonged partly to living men. He identifies himself with past generations. This human life that we are living now is not a new thing. It is old, very old. From the scattered bones the Psalmist learnt intensity. “Mine eyes are toward Thee, O God the Lord.” The man who keeps his eyes directed towards God feels life new and fresh, although the bones of many generations are scattered around him.
II. In the text we see the littleness and the greatness of man. The scattered bones proclaim the littleness of man. Look back on the ages; men rise and fade like bubbles on a stream. Man is weak, very feeble, and mean. Yet when I think of man in his weakness turning his eyes to the infinite God, when I reflect that man can think of a boundless and perfect One, that man looks to Him, that he has an eye that sees the invisible God, that he claims the society of the Maker of all worlds and is restless till he finds it, then I see the greatness of man. There is nothing wider or higher than looking to God and eternity. The grave is the proof of the weakness of man; but a being that can write over the grave, “He is not dead, but sleepeth,” is not mean.
III. The text presents a melancholy prospect and a rising above it. The prospect before us all is this: by-and-bye our bones will be scattered about the grave’s mouth. We ought to contemplate steadily the fact, for unless this is done, we shall not feel the necessity of rising above the prospect by higher thoughts. There is just one remedy, one antidote, one means of conquering all thoughts of this kind; and the text presents it: “Mine eyes are unto Thee, O God the Lord.”
J. Leckie, Sermons Preached at Ibrox, p. 275.
Fuente: The Sermon Bible
am 2946, bc 1058
make haste: Psa 40:13, Psa 69:17, Psa 69:18, Psa 70:5, Psa 71:12, Psa 143:7, Job 7:21
Reciprocal: Psa 38:22 – Make Psa 64:1 – Hear Psa 88:2 – General Psa 142:1 – with my voice Mal 3:3 – an Luk 18:39 – but
Fuente: The Treasury of Scripture Knowledge
Separation from the workers of iniquity.
A psalm of David.
The second psalm of the series shows us, as already said, the separation of the righteous from the wicked; which is first the act of the righteous himself, and then carried out by the judgment of God. These are, in fact, the two divisions of the psalm. As to the interpretation there are some peculiar difficulties which all expositors have recognized, even the text of the old versions having been apparently affected by them. But the clearness of the general purport is scarcely touched by this.
1. The heart of the solitary, amid the pressure of evil round him, cries out for God. His plea is the very prayer which he is making, which cannot but find response from the prayer-hearing One. May it go up to Him; he asks, as incense, and the lifting up his palms be as an evening-offering.
Then the consciousness of the holiness of the Presence he is seeking makes him think of the mouth with which he is addressing God, and of his own infirmity; and he prays Jehovah to set a guard before it, and to keep the door of his lips, that nothing unseemly may come forth. From outside also may no evil thing be permitted to allure him to evil practices with workers of vanity, nor to partake of their dainties -the “pleasant things” which can still appeal, alas, to the old nature, even of the child of God.
He prefers the very smitings of the righteous, and accepts it as kindness; and their reproof shall be as oil to gladden him (Psa 45:1-17 : The rest of the verse is not so easy to connect with this, while it may be rendered in two different ways. If we render “for still also my prayer shall be in their calamities,” this can hardly refer to the (hypothetical) righteous ones just spoken of. It would seem but a small thing to say that he would not cease to pray for those whom he counts as doing him but a kindness, and who as righteous would be supposed to have meant it to be such. If we refer it to the calamities of the evil-doers, this seems difficult to connect, and scarcely in the spirit of a psalm like this, which calls rather for judgment. It seems, therefore, as if we should rather render, as I have done, “against their evil-doings.” In this case, also, we must go back to the preceding verse to find the reference. He must be speaking of the wicked, to whose wickedness he opposes his prayer; and that is the very thing which, as far as he is concerned, instead of practising them, he has been doing. He simply says now that this will be also his course in future; and this is in full harmony with the acceptance of the reproof of the righteous,which he has just professed. All this shows an exercised heart before God, and completes the picture of the faithful man in his separation of himself from the workers of iniquity, which the first section of the psalm presents.
2. We have now the divine separation between the two, and that by judgment. “Their judges shall be hurled against the sides of the cliff; and they shall hear my words that they are sweet.” There is again an abruptness which produces difficulty; but one would naturally say that here God’s act was separating between two classes of the evil-doers themselves, their judges being the leaders who were perverting the people, and whose destruction would lead the rest, or many of them; to listen to the testimony of those, from whom they had previously turned away. This would be in keeping with the character of the psalm. But an abrupt change is found again in the next verse,where, as it stands in the Hebrew, the condition of the nation or of the persecuted remnant must be referred to. It is no wonder that some of the ancient versions should have “their bones are scattered at the mouth of Sheol,” but it would not be safe to follow a correction so easily inferred and so slenderly supported. We must take it then as a figure, such as in Ezekiel’s vision of the dry bones, a picture of life apparently gone, and hope with life, save as faith could count upon the God of resurrection. And so the soul of the righteous turns to Jehovah as its refuge in this extremity, and prays for deliverance from the snare of the wicked. While righteous retribution takes its course with these, may he pass by uninjured.
Fuente: Grant’s Numerical Bible Notes and Commentary
This psalm, like the last, is generally supposed to have been composed by David during his persecution by Saul, probably when he fled to Achish. The late Rev. Mr. Peters, a Cornish clergyman, has favoured the public with a new translation of this psalm, which will gratify the reader.
1. JEHOVAH, I call upon thee; give ear to my voice when I cry unto thee.
2. Let my prayer be set forth as incense before thee; the lifting up of my hands as an evening oblation.
3. Set, oh Lord, a watch to my mouth, a guard over the door of my lips.
4. Incline not my heart to an evil thing, to attempt enterprises in wickedness, with men that work iniquity, or idolatry; neither let me eat of their dainties.
5. Let the just man be still upbraiding me with my goodness, and let the ointment of my head be urged against me; it shall not break my head; for hithertoyea, my prayer hath been against their wickedness.
6. Their judges have been dismissed in the rocky places, and have heard my words that were sweet.
7. Like as when one cutteth and cleaveth, so have our bones been scattered on the earth, at the command of Saul.
This good man, for lepi sheol, at the graves mouth, reads, at the command of Saul. Dr. Durell has done the same; and bishop Horne has adopted the reading. Sheol, the grave, and Saul, being the same in the Hebrew.
Psa 141:6. When their judges are overthrown in stony places. The readings vary here. When their judges shall be swallowed up together in stony placeswhen their governors shall be precipitated among the rocks. When any man was found murdered, the elders washed their hands, and purged the land of innocent blood, by slaying a beast in a rough place. Elijah, following custom no doubt, slew the prophets of Baal at the brook, or in the stony bed of the river, then dried up. A similar custom prevails among the Caribbs, in St. Vincent. One of them had killed his wife. Her brother demanded satisfaction of the offender; and on being asked what kind of satisfaction he demanded, he replied, That you shall take your sister, and kill her over such a stream of water. Hence it is highly probable that the Hebrew and the Indian custom of putting criminals to death in rough places, or on streams of water, originated in early customs of the patriarchal families. Though insuperable difficulties present themselves in all the ancient Versions, yet the sense seems to refer to the massacre of the eighty priests by Saul, whose words were sweet; but whose bones were profanely scattered on the ground.
REFLECTIONS.
David here, as in Psalms 130., and at the opening of many other psalms, prays for audience. He prays while in a strange land, that God would keep his heart from being inclined to any wicked thing, such as eating the dainties of an idolatrous banquet; because compliance with an invitation to such a feast, though the idolatry was closed in the early part of the day; yet there would be so much corrupt conversation, idolatrous singing, and so many lascivious airs, as to preclude a good man from preserving his purity of heart.
He would not only receive reproof with kindness, but it should be to him as the fragrant oil which anointed the head. See Psalms 133. If reproof comes from a righteous man, however pure from spleen, however dictated by the purest motives of brotherly kindness; yet it is a word to wound wickedness lurking in the heart. Nothing perhaps is a truer test of regeneration than when we take reproof as David did from Nathan; and say, I have sinned pray the Lord for me. Whereas if we resent admonition, it is a sad sign, that as yet the work of grace in the heart is very superficial; and we should never think that we have attained our Lords temper, till we have learned of him to drink the bitter cup, saying, Father, not as I will, but as thou wilt.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXLI. For Loyalty to God and His Saints.
Psa 141:1 f. The Psalmist begs Yahweh to hear his prayer. He utters this prayer in his house, and in true prophetic spirit hopes that it will be as acceptable as the incense or the evening sacrifice offered by the priest in the Temple. For similar instances of the same spiritual view, see Psalms 40, 51, Psa 69:31. Observe that the Decalogue prescribes no ritual observance except the rest on the Sabbath.
Psa 141:3-7. A petition to be saved from rash words. He prefers to the dainties of the wicked the rebukes of the righteous. The words here condemned may refer to disloyal speech occasioned by the prosperity of the wicked, always a puzzle to pious Jews.
Psa 141:4. To be occupied in: rather to take part in, to join in doing.
Psa 141:5 b Psa 141:7. The general sense given above is correct (cf. Pro 27:6) and the RV of Psa 141:5 may be right. At the close emend, And my prayer shall testify against their wickedness: but the meaning obtained is far from satisfactory.
Psa 141:6. Many attempts have been made to restore the text. They are delivered into the hands of their judges (men, or angel of death, or Yahweh Himself may be the agents or executors) and they will hear (i.e. learn) that Yahwehs word is true, is one of many conjectural emendations and interpretations.
Psa 141:7 is still more difficult. As when one breaks and splits a rock (see Psa 141:6, where nothing can be made of the word rock) in the land, so are their bones scattered at (or for) the mouth of Sheol. If this version be at all correct, the scattered bones of the enemy are compared with the splinters of a rock. The simile is forced and unnatural. Besides, Sheol was not, as a rule, the receptacle of dead bodies but of departed souls.
Psa 141:8-10. A prayer for deliverance and the ruin of his foes. The Psalmists confidence.
Fuente: Peake’s Commentary on the Bible
PSALM 141
The godly man desires that there may be nothing in his word, ways, or associations that would hinder his prayers being acceptable to God.
(vv. 1-2) In this psalm the distress of the godly man deepens, and his prayer becomes more urgent. He desires that his prayer may be acceptable to God as incense, and as the evening oblation.
(vv. 3-4) If, however, his prayer is to be acceptable, he feels that certain moral conditions are necessary.
First, a watch must be set upon his words, that nothing may be uttered inconsistent with the presence of the Lord.
Second, his heart must be kept from every evil thing, and his hands from practicing evil works.
Third, he feels the deep necessity for separation from those who work iniquity.
Such are the moral conditions that in every age enable the godly to lift up holy hands in prayer (1Ti 2:8).
(vv. 5-6) To be ever characterized by these moral conditions may necessitate the discipline of God. Thus, while the godly man deprecates the pleasant things of the wicked, he accepts the smiting and reproofs of the righteous.
With a chastened spirit the psalmist is able to pray not only for his own deliverance, but also for his enemies in the calamities that will surely overtake them. Thus he desires that his words may be acceptable to God (v. 2), and sweet even to his enemies.
(vv. 7-10) Outwardly it would appear as if the circumstances of the godly are such that all hope is gone. The godly would appear to be as lifeless as bones scattered at the mouth of the grave. In this extremity the psalmist finds his resource in God. Trusting in the Lord he looks to be kept from the snares of the wicked while asking that, in the government of God, they may fall into their own nets.
Fuente: Smith’s Writings on 24 Books of the Bible
141:1 [A Psalm of David.] LORD, I {a} cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
(a) He shows that there is no other refuge in our necessity but only to flee to God for comfort of soul.
Fuente: Geneva Bible Notes
Psalms 141
In this evening prayer, David asked God to protect him and enable him to continue living for God’s glory. It is an individual lament.
"Life is built on character and character is built on decisions. This psalm reveals David making a number of wise decisions as he faced the attacks of the enemy." [Note: Wiersbe, The . . . Wisdom . . ., p. 369.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. A request to be heard 141:1-2
Because David compared this prayer to the incense of the evening offering, he probably offered it at that time of the day (i.e., about 3:00 p.m.). He requested a speedy reply.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 141:1-10
PART of this psalm is hopelessly obscure, and the connection is difficult throughout. It is a prayer of a harassed soul, tempted to slacken its hold on God, and therefore betaking itself to Him. Nothing more definite as to author or occasion can be said with certainty.
The allusions in Psa 141:6-7 are dark to us, and the psalm must, in many parts, remain an enigma. Probably Baethgen and Cheyne are wise in giving up the attempt to extract any intelligible meaning from Psa 141:5 c and Psa 141:6 as the words stand, and falling back on asterisks. Delitzsch regards the psalm as being composed as suitable to “a Davidic situation,” either by David himself, or by some one who wished to give expression in strains like Davids to Davids probable mood. It would thus be a “Dramatic Idyll,” referring, according to Delitzsch, to Absaloms revolt. Psa 141:2 is taken by him to allude to the kings absence from the sanctuary, and the obscure Psa 141:6, to the fate of the leaders of the revolt and the return of the mass of the people to loyal submission. But this is a very precarious reference.
The psalm begins with the cry to God to hear, which so often forms the introduction to psalms of complaint and supplications for deliverance. But here a special colouring is given by the petition that the psalmists prayers may be equivalent to incense and sacrifice. It does not follow that he was shut out from outward participation in worship, but only that he had learned what that worship meant. “Appear” might be rendered established. The word means to be set firm, or, reflexively, to station oneself and hence is taken by some as equivalent to “appear” or “come” before Thee; while others give prominence rather to the notion of stability in the word, and take it to mean continue-i.e., be accepted. There may be a reference to the morning sacrifice in the “incense,” so that both morning and evening ritual would be included; but it is more natural to think of the evening incense, accompanying the evening “meal offering,” and to suppose that the psalm is an evening prayer. The penetrating insight into the realities of spiritual worship which the singer has gained is more important to note than such questions about the scope of his figures.
The prayer in Psa 141:3-4 is for deliverance not from dangers, but from temptation to sin in word or deed. The psalmist is not suffering from the hostility of the workers of iniquity, but dreads becoming infected with their sin. This phase of trial was not Davids in Absaloms revolt, and the prominence given to it here makes Delitzschs view of the psalm very doubtful. An earlier psalmist had vowed to “put a muzzle on his mouth,” but a mans own guard over his words will fail, unless God keeps the keeper, and, as it were, sets a sentry to watch the lips. The prayer for strength to resist temptation to wrong acts, which follows that against wrong speech, is curiously loaded with synonymous terms. The psalmist asks that his heart, which is but too apt to feel the risings of inclination to fall in with the manners around him, may be stiffened into wholesome loathing of every evil-“To practise practices in wickedness with men [perhaps, great men] who work iniquity.” The clause rather drags, and the proposed insertion of “Let me not sit” before “with men that work iniquity” lightens the weight, and supplies a good parallel with “Let me not eat of their dainties.” It is, however, purely conjectural, and the existing reading is intelligible, though heavy. The psalmist wishes to keep clear of association with the corrupt society around him, and desires to be preserved from temptations to fall in with its luxurious sensuality, lest thereby he should slide into imitation of its sins. He chose plain living, because he longed for high thinking, and noble doing, and grave, reverend speech. All this points to a period when the world fought against goodness by proffering vulgar delights, rather than by persecution. Martyrs have little need to pray that they may not be tempted by persecutors feasts. This man “scorned delights” and chose to dwell with good men.
The connection of Psa 141:5 with the preceding seems to be that in it the psalmist professes his preference for the companionship of the righteous, even if they reprove him. It is better, in his judgment, to have the wholesome correction of the righteous than to feast with the wicked. But while this is the bearing of the first part of the verse, the last clause is obscure, almost to unintelligibility, and even the earlier ones are doubtful. If the Hebrew accents are adhered to, the rendering above must be adopted. The division of clauses and rendering adopted by Hupfeld and many others, and in the A.V. and R.V., gives vividness, but requires “it shall be” to be twice supplied. The whole sentence seems to run more smoothly, if the above translation is accepted. “Oil for the head” is that with which the head is anointed as for a feast and there is probably a tacit suggestion of a better festival, spread in the austere abodes of the righteous poor, than on the tables loaded with the dainties of the wicked rich.
But what is the meaning and bearing of the last clause of Psa 141:5? No wholly satisfactory answer has been given. It is needless here to travel through the various more or less violent and unsuccessful attempts to unravel the obscurities of this clause and of the next verse. One sympathises with Hupfelds confession that it is an unwelcome (sauer) task to him to quote the whirl of varying conjectures. The rendering adopted above, as, on the whole, the least unlikely, is substantially Delitzschs. It means that the psalmist “will oppose no weapon but prayer to his enemies wickedness, and is therefore in the spiritual mood susceptible to well-meaning reproof.” The logic of the clause is not very clear, even with this explanation. The psalmists continuance in prayer against the wicked is not very obviously a reason for his accepting kindly rebuke. But no better explanation is proposed.
The darkness thickens in Psa 141:6. The words indeed are all easily translatable; but what the whole sentence means, or what an allusion to the destruction of some unnamed peoples rulers has to do here, or who they are who hear the psalmists words, are questions as yet unanswered. To cast men down “by the sides [lit., hands] of a rock” is apparently an expression for the cruel punishment mentioned as actually inflicted on ten thousand of the “children of Seir”. {2Ch 25:12} Those who, with Delitzsch, take the revolt under Absalom to be the occasion of the psalm, find in the casting down of these judges an imaginative description of the destruction of the leaders of the revolt, who are supposed to be hurled down the rocks by the people whom they had misled while the latter, having again come to their right mind, attend to Davids word and find it pleasant and beneficent. But this explanation requires much supplementing of the language, and does not touch the difficulty of bringing the verse into connection with the preceding.
Nor is the connection with what follows more clear. A various reading substitutes “Their” for “Our” in Psa 141:7, and so makes the whole verse a description of the bones of the ill-fated “judges” lying in a litter at the base of the precipice. But apparently the reading is merely an attempt to explain the difficulty. Clearly enough the verse gives an extraordinarily energetic and graphic picture of a widespread slaughter. But who are the slain, and what event or events in the history of Israel are here imaginatively reproduced, is quite unknown. All that is certain is the tremendous force of the representation, the Aeschylean ruggedness of the metaphor, and the desperate condition to which it witnesses. The point of the figure lies in the resemblance of the bones strewn at the mouth of Sheol to broken clods turned up by a plough. Sheol seems here to waver between the meanings of the unseen world of souls and the grave. The unburied bones of slaughtered saints “lie scattered,” as unregarded as the lumps of soil behind the ploughman.
In Psa 141:8-10 the familiar psalm tone recurs, and the language clears itself. The stream has been foaming among rocks in a gorge, but it has emerged into sunlight, and flows smoothly. Only the “For” at the beginning of Psa 141:8 is difficult, if taken to refer to the immediately preceding verses. Rather, it overleaps the obscure middle part of the psalm, and links on to the petitions of Psa 141:1-4. Patient, trustful expectance is the psalmists temper, which gazes not interrogatively, but with longing which is sure of satisfaction, towards God, from amidst the temptations or sorrows of earth. The reason for that fixed, look of faith lies in the Divine names, so rich in promise, which are here blended in an unusual combination. The devout heart pleads its own act of faith in conjunction with Gods names, and is sure that, since He is Jehovah, Lord, it cannot be vain to hide oneself in Him. Therefore, the singer prays for preservation from destruction. “Pour not out my soul” recalls Isa 53:12, where the same vivid metaphor is used. The prayer of the earlier verses was for protection from temptation; here, circumstances have darkened, and the psalmists life is in danger. Possibly the “snares” and “gins” of Psa 141:9 mean both temptations and perils.
The final petition in Psa 141:10 is like many in earlier psalms. It was a fundamental article of faith for all the psalmists that a great Lex Talionis was at work, by which every sin was avenged in kind; and if one looks deeper than the outside of life, the faith is eternally warranted. For nothing is more certain than that, whomsoever else a man may harm by his sin, he harms himself most. Nets woven and spread for others may or may not ensnare them, but their meshes cling inextricably round the feet of their author, and their tightening folds will wrap him helpless, like a fly in a spiders web. The last clause presents some difficulties. The word rendered above “at the same time” is literally “together,” but seems to be used here, Psa 4:8 (at once), with the meaning of simultaneously. The two things are cotemporaneous-the enemies ensnaring and the psalmists escape. The clause is abnormal in its order of words. It stands thus: “At the same time I, while [until] I pass by.” Probably the irregularity arose from a desire to put the emphatic word “at the same time” in the prominent place. It is doubtful whether we should translate “while” or “until.” Authorities are divided, and either meaning is allowable. But though the rendering until gives picturesqueness to the representation of the snared foe restrained and powerless, until his hoped for prey walks calmly, through the toils, the same idea is conveyed by while, and that rendering avoids the implication that the snaring lasted only as long as the time taken for the psalmists escape. What is uppermost in the psalmists mind is, in any case, not the destruction of his enemies, but their being made powerless to prevent his “passing by” their snares uncaptured.