Yahweh, I have called on you. Come to me quickly! Listen to my voice when I call to you.
Parallel Translations
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Yahweh, I have called on you. Come to me quickly! Listen to my voice when I call to you.
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LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
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A Psalm of David. LORD, I have called Thee; make haste unto me; give ear unto my voice, when I call unto Thee.
Cross-references (8)
Passages linked to Psalms 141:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 70:5 But I am poor and needy. Come to me quickly, God. You are my help and my deliverer. Yahweh, don’t delay.
- Psalms 40:13 Be pleased, Yahweh, to deliver me. Hurry to help me, Yahweh.
- Psalms 71:12 God, don’t be far from me. My God, hurry to help me.
- Psalms 69:17-18 Don’t hide your face from your servant, for I am in distress. Answer me speedily! Draw near to my soul and redeem it. Ransom me because of my enemies.
- Psalms 143:7 Hurry to answer me, Yahweh. My spirit fails. Don’t hide your face from me, so that I don’t become like those who go down into the pit.
- Job 7:21 Why do you not pardon my disobedience, and take away my iniquity? For now will I lie down in the dust. You will seek me diligently, but I will not be.”
- Psalms 22:19 But don’t be far off, Yahweh. You are my help. Hurry to help me!
- Psalms 143:1 Hear my prayer, Yahweh. Listen to my petitions. In your faithfulness and righteousness, relieve me.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (22 sources)
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John Calvin 1540 · Public Domain 1. O Jehovah! I have cried unto thee. From…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He showeth that there is none other refuge in…
He showeth that there is none other refuge in our necessities, but only to flee unto God for comfort of soul.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 141:1 « A Psalm of David. » LORD,…
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.
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Make haste unto me] Lest help come too late.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Mercy to accept what we do well, and grace…
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.
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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 (Psa 141:3): "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 (Psa 141:4): "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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Lord, I cry unto thee,.... With great earnestness, importunity,…
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;
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain David prays for acceptance and assistance, ver. 1-6. For…
David prays for acceptance and assistance, ver. 1-6. For the deliverance of himself and friends, ver. 7-10. A psalm of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The psalmist prays that his devotions may be accepted,…
PSALM CXLI
The psalmist prays that his devotions may be accepted, 1, 2.
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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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Lord, I cry unto thee - In view of…
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.
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Give ear unto my voice ... - See the notes at Psa 5:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Psalms 141
Psalms 141
A Psalm of David
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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.
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.
6 When their judges are overthrown in stony places,
They shall hear my words; for they are sweet.
7 Our bones are scattered at the grave’s mouth,
As when one cutteth and cleaveth wood upon the earth.
8 But mine eyes are unto thee, O God the Lord:
In thee is my trust; leave not my soul destitute.
9 Keep me from the snares which they have laid for me,
And the gins of the workers of iniquity.
10 Let 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 God’s 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 David’s 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 David’s 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 David’s 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, מנחה 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, Alterthümer, 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 me—a kindness (is it); and let him reprove me—oil (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 רֶשָׁע for רֹאשׁ. 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 יָנִי is a defective form for יָנִיא, 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 וּ as most prefer to do. There is very little gained, moreover, by the attempt made by some expositors to connect כִי־עוֹד 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 still—and my prayer—against 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 וּ 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 Böttcher. 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 God’s 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 God’s 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 man’s 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 God’s 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 God’s 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 God’s justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Lord, I cry unto thee—Hebrew, Jehovah, I have…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. I cry unto thee] Or, I have called…
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).
1, 2. Introductory appeal for a favourable hearing.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain ALMOST wholly a psalm of supplication. David is again…
ALMOST wholly a psalm of supplication. David is again in danger, and needs a prompt deliverance (ver. 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 (ver. 2).
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2. That he may be saved from sins of the tongue (ver. 3).
3. That he may be saved from sins of thought or act (ver. 4).
4. That he may be given grace to welcome reproof (ver. 5).
The circumstances of the time are then shortly touched. There has been a severe judgment on the rulers of the people (ver. 6), and a great national calamity (ver. 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 (ver. 9); and
(2) for a further punishment of the wicked (ver. 10).
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)
Vers. 1-10. Acceptable sacrifices.
The more distinctive teaching of this psalm respects
I THE SACRIFICE OF PRAYER. (Vers. 2, 8, 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 invisible the 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 heart the 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. (Ver. 3) The psalmist prays God to "keep the door of his lips". (see Psa_34:13 Psa_39:1 Jam_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" (Jam_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 calves of our lips". (Hos_14:2)
III THE SACRIFICE OF SEPARATION AND ABSTINENCE. If we pray (see ver. 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. (Ver. 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 Vers. 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 favors what he calls "their dainties" (ver. 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. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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 him snares, gins, nets.
6. That in spite of all, he may escape.
III HIS CONFIDENT HOPE. (Ver. 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 (ver. 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 (ver. 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.
HOMILIES BY R. TUCK Ver. 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.
HOMILIES BY C. SHORT Vers. 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. (Ver. 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. (Ver. 2) True prayer more effectual than sacrifice.
3. But, though danger is close at hand, he would be preserved from hasty words. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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. (Ver. 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Title. A Psalm, Of David. Yes, David under suspicion,…
Title. A Psalm, Of David. Yes, 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 heard: David waiting upon God with confident expectation. The Psalm is one of a group of four, and it bears a striking likeness to the other three. Its meaning lies so deep as to be in places exceedingly obscure, yet even upon its surface it has dust of gold. In its commencement the psalm is lighted up with the evening glow as the incense rises to heaven; then comes a night of language whose meaning we cannot see; and this gives place to morning light in which our eyes are unto the Lord.
Division. The Psalmist cries for acceptance in prayer (Ps 141:1-2); Then he begs to be kept as to his speech, preserved in heart and deed, and delivered from every sort of fellowship with the ungodly. He prefers to be rebuked by the gracious rather than to be flattered by the wicked, and consoles himself with the confident assurance that be will one day be understood by the godly party, and made to be a comfort to them (Ps 141:3-6). In the last verses the slandered saint represents the condition of the persecuted church, looks away to God and pleads for rescue from his cruel enemies, and for the punishment of his oppressors.
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Ver. 1. Lord, I cry unto thee. This is my last resort: prayer never fails me. My prayer is painful and feeble, and worthy only to be called a cry; but it is a cry unto Jehovah, and this ennobles it. I have cried unto thee, I still cry to thee, and I always mean to cry to thee. To whom else could I go? What else can I do? Others trust to themselves, but I cry unto thee. The weapon of all prayer is one which the believer may always carry with him, and use in every time of need. Make haste unto me. His case was urgent, and he pleaded that urgency. God's time is the best time, but when we are sorely pressed we may with holy importunity quicken the movements of mercy. In many cases, if help should come late, it would come too late; and we are permitted to pray against such a calamity. Give ear unto my voice, when I cry unto thee. See how a second time he talks of crying: prayer had become his frequent, yea, his constant exercise: twice in a few words he says, "I cry; I cry." How he longs to be heard, and to be heard at once! There is a voice to the great Father in every cry, and groan, and tear of his children: he can understand what they mean when they are quite unable to express it. It troubles the spirit of the saints when they fear that no favourable car is turned to their doleful cries: they cannot rest unless their "unto thee" is answered by an "unto me." When prayer is a man's only refuge, he is deeply distressed at the bare idea of his failing therein.
"That were a grief I could not bear,
Didst thou not hear and answer prayer;
But a prayer hearing, answering God
Supports me under every load."
Whole Psalm. This psalm, like the one before it, is distinguished by a pregnant brevity and the use of rare expressions, while at the same time it is full of verbal and real coincidences with the other psalms of David. These indications are so clear and undeniable, that a sceptical critic of great eminence (De Wette) pronounces it one of the oldest psalms in the collection. Joseph Addison Alexander.
Whole Psalm. Few psalms in so small a compass crowd together so many gems of precious and holy truth. Barton Bouchier.
Whole Psalm. Many commentators are strongly of opinion that this psalm was written as a memorial of that very interesting scene in the life of David recorded in 1Sa 24:1-22, relating to his generous treatment of Saul. Though he had an opportunity of putting his cruel persecutor to death in the cave of Engedi, yet he spared his life, only cutting off his skirt, and not suffering his followers to touch him; and when Saul had gone out of the cave, David, going out after him, remonstrated with him from some distance in the gentlest and most respectful language in regard to the injustice of his conduct towards him. It is thought that the sixth verse contains so express a reference to this very remarkable occurrence in David's history, as to leave little doubt that it was the occasion on which the psalm was composed. James Anderson's Note to Calvin, in loc.
Whole Psalm. The imagery and allusions of the psalm are in keeping; viz., the oil which had lately anointed him; and the watch before his mouth, etc., suggested by the watching at the mouth of the cave, though ultimately referring to the tabernacle service. John Jebb.
Ver. 1. LORD, I cry unto thee. Misbelief doth seek many ways for delivery from trouble; but faith hath but one way, to go to God, to wit, by prayer, for whatsoever is needful. David Dickson.
Ver. 1. LORD, I cry unto thee. No distress or danger, how great soever, shall stifle my faith or stop my mouth, but it shall make me more earnest, and my prayers, like strong streams in narrow straits, shall bear down all before them. John Trapp.
Ver. 1. Unto thee...unto me. Our prayer and God's mercy are like two buckets in a well; while the one ascends, the other descends. Ezekiel Hopkins.
Ver. 1. Note that the difference of tense, "I have cried" (Heb., 70., and Vulgate) followed by "when I cry", signifies the earnest perseverance of the saint in prayer, never ceasing, so long as trouble lasts. And trouble does last so long as we are in the world; wherefore the apostle teaches us to "Pray without ceasing." Augustine and Bruno, in Neale and Littledale.
Ver. 1-5. That the Psalmist was now in some distress, whereof he was deeply sensible, is evident from the vehemency of his spirit, which he expresses in the reiteration of his request or supplication (Ps 141:1); and by his desire that his "prayer might come before the Lord like incense, and the lifting up of his hands as the evening sacrifice" (Ps 141:2). The Jewish expositors guess, not improbably, that in that allusion he had regard unto his present exclusion from the holy services of the tabernacle, which in other places he deeply complains of.
For the matter of his prayer in the beginning of the psalm, it respecteth himself, and his deportment under his present condition, which he desireth may be harmless and holy, becoming himself, and useful to others. And whereas he was two ways liable to miscarry; first, by too high an exasperation of spirit against his oppressors and persecutors; and, secondly, by a fraudulent and pusillanimous compliance with them in their wicked courses; which are the two extremes which men are apt sinfully to run into in such conditions: he prays earnestly to be delivered from them both. The first he hath respect unto in Ps 141:3, "Set a watch, O, LORD, before my mouth; keep the door of my lips": namely, that he might not, under those great provocations which were given him, break forth into an unseemly intemperance of speech against his unjust oppressors, which sometimes fierce and unreasonable cruelties will wrest from the most sedate and moderate spirits. But it was the desire of this holy Psalmist, as in like cases it should be ours, that his heart might be always preserved in such a frame, under the conduct of the Spirit of God, as not to be surprised into an expression of distempered passion in any of his words or sayings. The other he regards in his earnest supplication to be delivered from it, Ps 141:4: "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." There are two parts of his request unto the purpose intended. 1. That by the power of God's grace influencing his mind and soul, his heart might not be inclined unto any communion or society with his wicked adversaries in their wickedness. 2. That he might be preserved from a liking of, or a longing after those things, which are the baits and allurements whereby men are apt to be drawn into societies and conspiracies with the workers of iniquity; "And let me not eat of their dainties." See Pr 1:10-14. For he here describeth the condition of men prospering for a season in a course of wickedness; they first jointly give up themselves unto the practice of iniquity, and then together solace themselves in those satisfactions of their lusts, with which their power and interest in the world do furnish them.
These are the "dainties", for which an impotent longing and desire do betray the minds of unstable persons unto a compliance with ways of sin and folly: for I look on these "dainties" as comprising whatever the lust of the eyes, the lust of the flesh, or the pride of life can afford. All these David prays to be delivered from any inclination unto; especially when they are made the allurements of a course of sin. In the enjoyment of these "dainties", it is the common practice of wicked men to soothe up, and mutually encourage one another in the way and course wherein they are engaged. And this completes that poor felicity which in this world so many aspire unto, and whereof alone they are capable. The whole of it is but a society in perishing sensual enjoyments, without control, and with mutual applause from one another. This the Psalmist had a special regard unto when casting his eye towards another communion and society which he longed after (Ps 141:5). He saw there not dainties but rebukes: he discerned that which is most opposite unto those mutual applause and rejoicing in one another, which is the salt and cement of all evil societies, for he noticed rebukes and reproofs for the least miscarriages that shall be observed. Now whereas the dainties which some enjoy in a course of prosperous wickedness, are that alone which seems to have anything in it amongst them that is desirable, and on the other side rebukes and reproofs are those alone which seem to have any sharpness, or matter of uneasiness and dislike in the society of the godly, David balances that which seemeth to be sharpest in the one society, against that which seems to be sweetest in the other, and, without respect unto other advantages, prefers the one above the other. Hence, some read the beginning of the words, "Let the righteous rather smite me", meaning, "rather than that I should eat of the dainties of the ungodly." John Owen.
Ver. 1.
1. The Perpetuity of Prayer: "I cry. I cry."
2. The Personality: "unto thee", "unto me."
3. The Practicalness: "Make haste; give ear."
Ver. 1. Holy haste.
1. The saint hasting to God.
2. The saint hastening God.
3. God's sure hastening to his help. W. B. H.
Ver. 1-2.
1. Prayer put forth:
a) With urgency: "Make haste unto me."
b) With fervency: "Give ear", etc.
2. Prayer set forth: "Let my prayer be set forth", etc. When hearing is obtained there is composure and order in prayer. When the fire is kindled the incense rises.
3. Prayer held forth: "The lifting up of my hands as the evening sacrifice", as constant and accepted. G. R.
Psalms 141:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Lord, I cry unto Thee.
Psa_141:1-10
Lord, I cry unto Thee.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Psalms 141
Psalms 141
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.
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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.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain “This Psalm presents,” says Perowne, “some peculiar difficulties of…
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 writer’s words.
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“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 David’s 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 Absalom’s rebellion. He sees an allusion to David’s 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 grave’s 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 GOD’S SERVANTS, AND THE RELIEF WHICH THE GOSPEL AFFORDS
(Psa_141:7-8)
I. That God’s 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 suffering—hopeless 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 thus—“Our bones are dried, and our hope is lost” (Eze_37:11).
A similar destitution of hope and happiness has often characterised God’s 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. Peter’s 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 refuge—some 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 God’s children must be the misery and wretchedness of His enemies.
Samuel Thodey.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Psa 141:7-8
Psa 141:7-8
The text presents three contrasts, which we shall do well to consider.
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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.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Separation from the workers of iniquity.
Separation from the workers of iniquity.
A psalm of David.
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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.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain An evening prayer in time of trouble. The Psalmist…
An evening prayer in time of trouble. The Psalmist prays that he may be strengthened to resist temptation, and so escape the fate of evil men.
2. Be set forth] lit. 'raise itself,' like the smoke of incense.
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5. Correction from friends is desirable. An excellent oil, which shall not break my head] RV 'as oil upon the head; let not my head refuse it.' For yet, etc.] 'for still my prayer is against their wrong-doing.'
6. An obscure verse. 'When their judges are flung headlong by the sides of the crag, then shall they hear my words that they are sweet.'
7. Also obscure; perhaps, 'Their bones will be scattered at the mouth of Sheol as when one cleaveth and breaketh up the earth,' referring to the judges.
8. But] better, 'for.'
Leave not, etc.] RM 'Pour not out my soul,' i.e.let me not die: cp. Isa_53:12.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Evening Psalm in the Midst of Trials.
Evening Psalm in the Midst of Trials.
A psalm of David, a prayer for deliverance from afflictions and from the enemies who cause them.
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v. 1. Lord, I cry unto Thee, with the consciousness of the emergency besetting him; make haste unto me, since the need is so great; give ear unto my voice, paying speedy attention to it, when I cry unto Thee. The anguish-stricken soul, filled with distress, frets as though God were far from him, and therefore calls Him to draw near in mercy.
v. 2. Let my prayer be set forth before Thee as incense, like the clouds of burning incense which rose up before the face of Jehovah in the Temple, as the officiating priest offered it at the golden altar in the Holy Place, Exo 30:8; Rev 8:3, and the lifting up of my hands, in the attitude of fervent prayer, as the evening sacrifice, which, if graciously accepted by the Lord, fitly closed the day and left the worshiper with a sense of peace and security in the hands of Jehovah, Exo 29:38-42. The picture is that of prayers which are acceptable to our heavenly Father and heard. At the same time every believer is striving for perfection and needs the help of God in fighting his own evil nature.
v. 3. Set a watch, O Lord, before my mouth, to keep it from expressing sinful thoughts; keep the door of my lips, guarding them from uttering complaints which would be equivalent to accusations against the Lord.
v. 4. Incline not my heart to any evil thing, permitting it to follow its natural tendency in this respect, to practice wicked works with men that work iniquity, joining them in the wickedness in which they are so thoroughly at home; and let me not eat of their dainties, not taste and partake of the sensuous enjoyments of those who have gained their possessions unjustly. But the believer is willing also to accept the reproof of his brethren in the faith.
v. 5. Let the righteous smite me, even with severe rebukes, it shall be a kindness, that is, the correcting should be done with the proper degree of gentleness; and let him reprove me, it shall be an excellent oil, which shall not break my head, his head would not refuse it, that is, far from resenting a fellow-Christian’s reprimand, every believer will rather welcome it as aiding him in his course of sanctification; for yet my prayer also shall be in their calamities, that is, the believer meets the malice of the enemies with prayer, their shameful practices with intercessions to the Lord.
v. 6. When their judges, that is, the rulers and leaders of the enemies, are overthrown in stony places, cast down into utter destruction, they shall hear my words; for they are sweet. The time would come, David declares, when the people would overthrow the wicked rulers, the rebellious leaders, and execute them; then they would welcome once more their true king’s messages.
v. 7. Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth, or, ’’as one draws furrows and loosens the soil," that is, although the enemies should apparently succeed in gaining the upper hand to the extent of stretching out the believers at the door leading to the realm of death, yet would they rise up once more, as the seed springs up out of the soil prepared for it, much as it seems to be cut up by the plowing.
v. 8. But mine eyes are unto Thee, fixed upon Him in confident hope, O God the Lord, the All-powerful; in Thee is my trust; leave not my soul destitute, pouring it out, depriving it of its hold on His mercy.
v. 9. Keep me from the snares which they have laid for me, which are like hands stretched out to catch and overthrow the believer, and the gins of the workers of iniquity, wherewith they intend to trap the faithful.
v. 10. Let the wicked fall into their own nets, as a well-deserved punishment for their malicious persecution of the believer, whilst that I withal escape, all the wicked attempts of the godless thus coming to naught. So will all pious Christians finally be redeemed from every evil work to enjoy the redemption gained for them, world without end, the bliss of eternity being rightly called a deliverance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms. See how you translated this in Psalms 3:1.
crying out
"asking you for help"
come quickly to me
The psalmist speaks as if Yahweh were a person who needed to come from another place to help him. What the psalmist wanted Yahweh to do can be stated clearly. AT: "come quickly to help me" (See: Personification and Assumed Knowledge and Implicit Information)
Listen to me when I call
"Please hear me when I call" or "I beg you to hear me when I call"
May my prayer be like incense
The psalmist asks Yahweh to accept and be pleased with his prayer the way he would accept and be pleased with incense. AT: "May the my prayer please you the way the sweet smell of incense pleases people" (See: Simile)
my prayer
The psalmist wants Yahweh to be pleased with him because he is praying and because of the words of his prayer. (See: Metonymy)
my lifted hands
"the hands that I have lifted up." Lifted hands are a metonym for prayer. People lifted their hands when they prayed or praised Yahweh. See how you translated "lift up your hands" in Psalms 134:2.
be like the evening sacrifice
The means to be like the animal that was burned on the altar in the evening. The psalmist speaks as if he wants Yahweh to be as pleased with him as he is with those who bring animals to sacrifice. He wants Yahweh to be pleased because the psalmist is praying or because of the words of his prayer. (See: Simile)
translationWords
psalm
David
Yahweh
call
pray
incense
sacrifice
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 Ps 141 The psalmist prays for rescue and wisdom,…
Ps 141 The psalmist prays for rescue and wisdom, and he envisions the end of evil. The principle of retribution (141:10) unifies the psalm.
141:1-2 The psalmist prays urgently for rescue. He does not have at hand either incense or an evening offering (Exod 29:38-39), but his prayers and devotion are the reality that those elements represent (cp. Isa 1:13; Rev 5:8). • Upraised hands are a posture of prayer (Pss 28:2; 88:9; 143:6; Exod 9:29; 1 Tim 2:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.