Teks -- Psalms 141:1-10 (NET)
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Suffer it not to be inclined.
Wesley: Psa 141:4 - Heart Keep me not only from wicked speeches, but from all evil motions of my heart.
Keep me not only from wicked speeches, but from all evil motions of my heart.
The pleasures or advantages which they gain by their wickedness.
By reproofs.
Not hurt, but heal and greatly refresh me.
Wesley: Psa 141:5 - Calamities In the calamities of those righteous persons who reproved him. When they came into such calamities as those wherein he was involved he would pity them...
In the calamities of those righteous persons who reproved him. When they came into such calamities as those wherein he was involved he would pity them and pray for them.
The chief of mine enemies.
Or, cast down headlong by thine exemplary vengeance.
Hearken unto my counsels and offers which now they despise.
Wesley: Psa 141:7 - Our bones Our case is almost as hopeless as of those who are dead, and whose bones are scattered in several places.
Our case is almost as hopeless as of those who are dead, and whose bones are scattered in several places.
Clarke: Psa 141:1 - Lord, I cry unto thee 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 fre...
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.
Clarke: Psa 141:2 - As incense As incense - Incense was offered every morning and evening before the Lord, on the golden altar, before the veil of the sanctuary. Exo 29:39, and Nu...
Clarke: Psa 141:2 - As the evening sacrifice As the evening sacrifice - This was a burnt-offering, accompanied with flour and salt. But it does not appear that David refers to any sacrifice, fo...
As the evening sacrifice - This was a burnt-offering, accompanied with flour and salt. But it does not appear that David refers to any sacrifice, for he uses not
Clarke: Psa 141:3 - Set a watch, O Lord, before my mouth Set a watch, O Lord, before my mouth - While there are so many spies on my actions and words, I have need to be doubly guarded, that my enemies may ...
Set a watch, O Lord, before my mouth - While there are so many spies on my actions and words, I have need to be doubly guarded, that my enemies may have no advantage against me. Some think the prayer is against impatience; but if he were now going to Gath, it is more natural to suppose that he was praying to be preserved from dishonoring the truth, and from making sinful concessions in a heathen land; and at a court where, from his circumstances, it was natural to suppose he might be tempted to apostasy by the heathen party. The following verse seems to support this opinion.
Clarke: Psa 141:4 - Let me eat not of their dainties Let me eat not of their dainties - This may refer either to eating things forbidden by the law; or to the partaking in banquets or feasts in honor o...
Let me eat not of their dainties - This may refer either to eating things forbidden by the law; or to the partaking in banquets or feasts in honor of idols.
Clarke: Psa 141:5 - Let the righteous smite me Let the righteous smite me - This verse is extremely difficult in the original. The following translation, in which the Syriac, Vulgate, Septuagint,...
Let the righteous smite me - This verse is extremely difficult in the original. The following translation, in which the Syriac, Vulgate, Septuagint, Ethiopic, and Arabic nearly agree, appears to me to be the best: "Let the righteous chastise me in mercy, and instruct me: but let not the oil of the wicked anoint my head. It shall not adorn (
The oil of the wicked may here mean his smooth flattering speeches; and the psalmist intimates that he would rather suffer the cutting reproof of the righteous than the oily talk of the flatterer. If this were the case, how few are there now-a-days of his mind! On referring to Bishop Horsley, I find his translation is something similar to my own: -
Let the just one smite me, let the pious remove me
Let not the ointment of the impious anoint my head
But still I will intrude in their calamities.
Clarke: Psa 141:6 - When their judges are overthrown in stony places When their judges are overthrown in stony places - בידי סלע biyedey sela , "In the hands of the rock."Does this rock signify a strong or for...
When their judges are overthrown in stony places -
Clarke: Psa 141:6 - They shall hear my words; for they are sweet They shall hear my words; for they are sweet - Some think there is here an allusion to David’ s generous treatment of Saul in the cave of En-ge...
They shall hear my words; for they are sweet - Some think there is here an allusion to David’ s generous treatment of Saul in the cave of En-gedi, and afterwards at the hill of Hachilah, in this verse, which might be translated: "Their judges have been dismissed in the rocky places; and have heard my words, that they were sweet."Or perhaps there may be a reference to the death of Saul and his sons, and the very disastrous defeat of the Israelites at Gilboa. If so, the seventh verse will lose its chief difficulty, Our bones are scattered at the grave’ s mouth; but if we take them as referring to the slaughter of the priests at Nob, then, in stead of translating
Clarke: Psa 141:8 - But mine eyes are unto thee But mine eyes are unto thee - In all times, in all places, on all occasions, I will cleave unto the Lord, and put my whole confidence in him.
But mine eyes are unto thee - In all times, in all places, on all occasions, I will cleave unto the Lord, and put my whole confidence in him.
Clarke: Psa 141:10 - Let the wicked fall into their own nets Let the wicked fall into their own nets - This is generally the case; those who lay snares for others fall into them themselves. Harm watch, harm ca...
Let the wicked fall into their own nets - This is generally the case; those who lay snares for others fall into them themselves. Harm watch, harm catch, says the old adage. How many cases have occurred where the spring guns that have been set for thieves have shot some of the family! I have known some dismal cases of this kind, where some of the most amiable lives have been sacrificed to this accursed machine
Clarke: Psa 141:10 - Whilst - I withal escape Whilst - I withal escape - They alone are guilty; they alone spread the nets and gins; I am innocent, and God will cause me to escape
Whilst - I withal escape - They alone are guilty; they alone spread the nets and gins; I am innocent, and God will cause me to escape
Calvin: Psa 141:1 - O Jehovah! I have cried unto thee 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 r...
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.
Calvin: Psa 141:2 - NO PHRASE In the second verse the allusion is evidently to the legal ceremonies. 235 At that time the prayers of God’s people were according to his own appoi...
In the second verse the allusion is evidently to the legal ceremonies. 235 At that time the prayers of God’s people were according to his own appointment sanctified through the offering up of incense and sacrifices, and David depended upon this promise. 236 As to the conjecture some have made, that he was at this time an exile, and cut off from the privileges of the religious assembly, nothing certain can be said upon that point; their idea being that there is a tacit antithesis in the verse — that though prevented from continuing with God’s worshippers into the sanctuary, or using incense and sacrifice, he desired God would accept his prayers notwithstanding. But as there seems no reason to adopt this restricted sense, it is enough to understand the general truth, that as these symbols taught the Lord’s people to consider their prayers equally acceptable to God with the sweetest incense, and most excellent sacrifice, David derived confirmation to his faith from the circumstance. Although the view of the fathers was not confined entirely to the external ceremonies, David was bound to avail himself of such helps. As he considered, therefore, that it was not in vain the incense was burned daily on the altar by God’s commandment, and the evening offering presented, he speaks of his prayers in connection with this ceremonial worship. The lifting up of the hands, evidently means prayer, for those who translate
Calvin: Psa 141:3 - Set a watch, O Jehovah! upon my mouth 3.Set a watch, O Jehovah! upon my mouth. As David was liable to be hurt at the unbridled and unprincipled rage of his enemies, so as to be tempted to...
3.Set a watch, O Jehovah! upon my mouth. As David was liable to be hurt at the unbridled and unprincipled rage of his enemies, so as to be tempted to act in a manner that might not be justifiable, he prays for divine direction, and not that he might be kept back from manual violence merely, but that his tongue might be restrained from venting reproach, or words of complaint. Even persons of the most self-possessed temper, if unwarrantably injured, will some — times proceed to make retaliation, through their resenting the unbecoming conduct of their enemies. David prays accordingly that his tongue might be restrained by the Lord from uttering any word which was out of joint. Next he seeks that his heart be kept back from every mischievous device that might issue in revenge. The words added — that I may not eat of their delicacies, are to be understood figuratively, as a petition that he might not be tempted by the prosperity which they enjoyed in sin to imitate their conduct. The three things mentioned in the context are to be connected; and it may be advisable to consider each of them more particularly. Nothing being more difficult than for the victims of unjust persecution to bridle their speech, and submit silently and without complaint to injuries, David needed to pray that his mouth might be closed and guarded — that the door of his mouth might be kept shut by God, as one who keeps the gate watches the ingress and egress —
Calvin: Psa 141:5 - Let the righteous smite me // For yet my prayer 5.Let the righteous smite me, etc. While Satan tempts the wicked by his allurements, they, at the same time, deceive one another by flattery, which ...
5.Let the righteous smite me, etc. While Satan tempts the wicked by his allurements, they, at the same time, deceive one another by flattery, which leads David to declare, that he would much rather be awakened to his duty by the severe rod of reproof, than be seduced through pleasing falsehoods. Among those who hold religion in contempt no reproof is administered to one who has contracted any sin, and, therefore, if we have any concern for our spiritual safety we will connect ourselves with good men, who restore such as have fallen by upright admonition, and bring back those who have erred to the right way. It is not agreeable to corrupt nature to be reproved when we sin, but, David had brought himself to that degree of docility and self-denial which led him to consider no reproof distasteful which he knew to proceed from the spirit of kindness. As there is some ambiguity in the words, we may see to ascertain the proper meaning of them. The noun
Let the righteous censure me, it shall be mercy, or, I will reckon it a benefit, let him reprove me, this shall be precious ointment that will not hurt my head.
The last clause some interpret in another way — the oil of the head let it not break my head, that is, let not the wicked seduce me to destruction by their pleasing flatteries. 239 By the oil they understand the pernicious adulations by which the wicked would ruin us, and plunge us deeper and deeper in destruction, while they seem to administer pleasure. This would make the passage convey a fuller meaning, That while David was pliable and yielding in the matter of reproof, he fled from flattery as from the fatal songs of the Sirens. However sweet praise may be to the taste at first, every one who lends an ear to flattery, drinks in a poison which will presently diffuse itself through the whole heart. Let us learn by David’s example to reject all flatteries, prone as we are naturally to receive them, and to renounce waywardness and obstinacy, lest we should put away from us those corrections which are wholesome remedies for our vices. For such is the infatuated love men have to their own destruction, that even when forced to condemn themselves they wish to have the approbation of the world. And why? that by superinducing torpor of conscience, they may, by their own spontaneous act, devote themselves to ruin.
For yet my prayer, etc. Three explanations of this clause have been suggested. According to some the meaning of it is, that, as we are ever ready to be corrupted by bad example, David here prays, that he might not decline to their evils, or the evils which they practiced. The second sense assigned is, that David, recognizing their mischievous devices, prays that he may be kept by the Lord from their wickedness. The third sense, that recognizing them as reduced to desperate calamities, he prays that the just vengeance of God might be executed upon them according to their deserts. The very opposite meaning might seem the more suitable, that David was not prevented by their obstinacy in wickedness from praying for their welfare. For there is the adverb yet emphatically inserted. Or, what if David is to be considered as predicting their unfortunate end, intimating, that though the ungodly now riot in excess, they shall shortly be arrested, and that before long his compassion would be exercised towards them? The way in which the words stand connected favors this view; for he does not say — yet my prayer shall be in their calamities, but rather separately, “ yet, or, yet a little while, and then my power shall be in their calamities.” As David was in danger of being tempted to yield to similarly vain courses with them, he very properly suggests a sustaining motive to his soul, why he should retain his integrity, that erelong they would be overtaken with so awful a destruction as to entreat compassion from him and others of the people of God.
Calvin: Psa 141:6 - Their judges have been thrown down upon stony places 6.Their judges have been thrown down upon stony places 240 Almost all interpreters agree, that the tense of the verb should be changed from the prete...
6.Their judges have been thrown down upon stony places 240 Almost all interpreters agree, that the tense of the verb should be changed from the preterit to the future, and then resolve it into the optative — let them be thrown down. It appears to me that the sense of David would be made very plain by reading, When their judges have been cast down from the rock, or upon stony places, they shall hear my words. David, on perceiving the rage which the common people expressed towards him, as carried away through the influence of error and misrepresentation, lays the blame upon their leaders. When their power should be taken away, he is confident that the simple, who had been misled, would be brought to a right mind. Casting from the rocks, or upon stony places, is a metaphorical expression in reference to the high and dignified position in which they were placed. Although not without blame in following evil counselors so as to persecute unjustly a good and godly man, yet he had reason to entertain more hope of their repentance, that they would return to consideration when God executed vengeance upon those who were at their head. We see how ready the common people are to judge by impulse rather than deliberation, and to be hurried into most condemnable proceedings by blind prejudice, while afterwards upon being admonished they retrace their steps with equal precipitation. So that, granting cruelty must always be sinful, and simplicity no excuse, we are taught by David’s example to pray that sound counsel may be sent to such as are in error, with a view to enabling them to hear the truth and the right with patience.
Calvin: Psa 141:7 - As one who breaketh 7.As one who breaketh, etc. Here David complains that his enemies were not satisfied with inflicting upon him one death — death of a common descri...
7.As one who breaketh, etc. Here David complains that his enemies were not satisfied with inflicting upon him one death — death of a common description — but must first mangle him, and those associated with him, and then cast them into the grave. The common robber on the highway throws the body of his murdered victim whole into the ditch; David tells us, that he and those with him were treated more barbarously, their Bones being dispersed, as one cleaves wood or stones into fragments, or digs the earth. From this it appears, that David, like Paul, (2Co 1:9,) was delivered from deaths oft; 241 and we may learn the duty of continuing to cherish hope of life and deliverance even when the expression may apply to us, that our bones have been broken and scattered.
Calvin: Psa 141:8 - Because to thee, O Jehovah 8.Because to thee, O Jehovah ! etc. If we reflect upon what was comprehended under the previous figure of their bones being broken, his praying in s...
8.Because to thee, O Jehovah ! etc. If we reflect upon what was comprehended under the previous figure of their bones being broken, his praying in such circumstances is just as if the torn fragments of a mangled corpse should cry unto God. This may give us some idea of the heroical courage of David, who could continue to direct his eyes to God even under such overwhelming difficulties; this being the very part faith ought to discharge, in making us collected and composed when our senses would otherwise be confounded. 243 Great a miracle as it would have been for God to have preserved them in life, when their bones were scattered abroad, it was a double miracle to support their minds in the firm persuasion of their not perishing.
Calvin: Psa 141:9 - Keep me 9.Keep me, etc. He owns himself to be shut up in the snares of his enemies, unless set free by a higher hand. In praying to God under the straits to...
9.Keep me, etc. He owns himself to be shut up in the snares of his enemies, unless set free by a higher hand. In praying to God under the straits to which he was reduced, he proves what a high estimate he formed of what his mercy could effect, as elsewhere he says, that the issues from death belong to him. (Psa 68:20.) God often delays interposing, that the deliverance may be the more signal; and afterwards he makes the devices of the wicked to recoil upon their own heads. It seems absurd to refer the pronoun his to Saul, as if the sense were that Doeg and others of that character would fall into the snares of Saul. It would seem to be God who is intended. First, he had spoken of being preserved by God from the toils of the wicked, and now to these snares which the wicked spread for the upright he opposes the snares with which God catches the crafty in their own devices. And as the number of his enemies was great, he uses the expression, let them fall together, for escape would have been impossible, had he not been persuaded that it was easy for God to overthrow any combined force and array of men. What follows admits of two meanings. Many read, I shall always pass. But we may suppose order of the words changed and read, until I pass. It prays that his enemies should be held in the snare till he got off safe,
TSK: Psa 141:1 - make haste am 2946, bc 1058
make haste : Psa 40:13, Psa 69:17, Psa 69:18, Psa 70:5, Psa 71:12, Psa 143:7; Job 7:21
TSK: Psa 141:2 - Let my prayer // set forth // as incense // the lifting // the evening Let my prayer : David, who was now driven from Judea, and far from the sanctuary, here prays that the devotion of his heart, and the elevation of his ...
Let my prayer : David, who was now driven from Judea, and far from the sanctuary, here prays that the devotion of his heart, and the elevation of his hands, might be accepted; that the one might ascend to heaven fragrant and well pleasing as the cloud of incense, and the other, in conjunction with it, be prevalent as the
set forth : Heb. directed, Psa 5:3
as incense : Exo 30:7-9, Exo 30:34-38; Lev 10:1, Lev 10:2, Lev 16:11-13; Num 16:35, Num 16:46-48; Mal 1:11; Luk 1:9, Luk 1:10; Rev 5:8, Rev 8:3, Rev 8:4
the lifting : Psa 28:2, Psa 63:4, Psa 134:2; 1Ti 2:8
the evening : Exo 29:39, Exo 29:42; 1Ki 18:36; Ezr 9:4; Dan 9:21; Act 3:1
TSK: Psa 141:3 - Set a watch Set a watch : Psa 17:3-5, Psa 39:1, Psa 71:8; Mic 7:5; Jam 1:26, Jam 3:2
TSK: Psa 141:4 - Incline not // to practice // and let me Incline not : Psa 119:36; Deu 2:30, Deu 29:4; 1Ki 8:58, 1Ki 22:22; Isa 63:17; Mat 6:13; Jam 1:13
to practice : 1Co 15:33; 2Co 6:17; Rev 18:4
and let m...
TSK: Psa 141:5 - the righteous // smite // for yet my the righteous : 1Sa 25:31-34; 2Sa 12:7-13; 2Ch 16:7-10, 2Ch 25:16; Pro 6:23, Pro 9:8, Pro 9:9; Pro 15:5, Pro 15:22, Pro 19:25, Pro 25:12, Pro 27:5, Pr...
the righteous : 1Sa 25:31-34; 2Sa 12:7-13; 2Ch 16:7-10, 2Ch 25:16; Pro 6:23, Pro 9:8, Pro 9:9; Pro 15:5, Pro 15:22, Pro 19:25, Pro 25:12, Pro 27:5, Pro 27:6; Gal 2:11-14, Gal 6:1; Rev 3:19
smite : etc. or, smite me kindly and reprove me; let not their precious oil break my head, etc
for yet my : Psa 51:18, Psa 125:4; Mat 5:44; 2Ti 1:16-18; Jam 5:14-16
TSK: Psa 141:6 - When their judges // they shall hear // for they When their judges : 1Sa 31:1-8; 2Sa 1:17-27; 1Ch 10:1-7
they shall hear : 2Sa 2:4, 2Sa 5:1-3; 1Ch 11:1-3, 1Ch 12:38
for they : Psa 45:2; 2Sa 2:5, 2Sa ...
When their judges : 1Sa 31:1-8; 2Sa 1:17-27; 1Ch 10:1-7
they shall hear : 2Sa 2:4, 2Sa 5:1-3; 1Ch 11:1-3, 1Ch 12:38
for they : Psa 45:2; 2Sa 2:5, 2Sa 2:6, 2Sa 23:1; 1Ch 13:2; Luk 4:22
TSK: Psa 141:7 - bones bones : Psa 44:22; 1Sa 22:18, 1Sa 22:19; Rom 8:36; 2Co 1:9; Heb 11:37; Rev 11:8, Rev 11:9
TSK: Psa 141:8 - mine eyes // leave not my soul destitute mine eyes : Psa 25:15, Psa 123:1, Psa 123:2; 2Ch 20:12
leave not my soul destitute : Heb. make not my soul bare, Psa 25:16, Psa 25:17, Psa 102:17, Psa...
TSK: Psa 141:9 - from the snares from the snares : Psa 119:110, Psa 140:5, Psa 142:3; Pro 13:14; Jer 18:22; Luk 20:20
TSK: Psa 141:10 - the wicked // escape the wicked : Psa 7:15, Psa 7:16, Psa 35:8, Psa 37:14, Psa 37:15, Psa 64:7, Psa 64:8, Psa 140:9; Est 7:10; Pro 11:8
escape : Heb. pass over
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Poole: Psa 141:2 - Be set forth before thee // As incense // As the evening sacrifice Be set forth before thee Heb. be directed to thy face . Let it not be lost, but let it come unto thee and find audience.
As incense owned and acce...
Be set forth before thee Heb. be directed to thy face . Let it not be lost, but let it come unto thee and find audience.
As incense owned and accepted by thee no less than the increase, which by thy command, Exo 30:7 , &c., is offered upon thine altar, from which I am now banished, and so disenabled to offer it there, and therefore I trust thou will accept my prayer instead of it. The lifting up of my hands ; my prayer made with hands lifted up, which was the usual gesture. See Job 11:13 Psa 63:4 88:9 , &c.
As the evening sacrifice which was offered every evening, Exo 29:39 , &c.; which he mentions either,
1. By way of opposition to the incense which was offered in the morning: or,
2. Synecdochically, so as to include the morning sacrifice, and all the sacrifices of the day, of which this was the close; such synecdoches being most frequent, as hath been already observed: or,
3. Because the evening sacrifice was more solemn than the morning, and was attended with more company and more prayers; whence the ninth hour, which was the time of this sacrifice, is called the hour of prayer, Act 3:1 .
Poole: Psa 141:3 - My lips That I may not through mine own infirmity, and the great provocations of mine enemies, break forth into any unadvised speeches, or any expressions o...
That I may not through mine own infirmity, and the great provocations of mine enemies, break forth into any unadvised speeches, or any expressions of impatience, or distrust, or envy, or malice, &c.
My lips which are the door of my mouth whence words come forth.
Poole: Psa 141:4 - Incline not // My heart // To practice wicked works with men that work iniquity // Let me not eat of their dainties Incline not suffer it not to be inclined or led aside, either by my own errors or lusts, or by the temptations of the world or of the devil. Thus God...
Incline not suffer it not to be inclined or led aside, either by my own errors or lusts, or by the temptations of the world or of the devil. Thus God is frequently said to harden men’ s hearts , not positively, for he can do no evil, nor tempt any man to it, Jam 1:3 ; but privatively, by denying softening grace.
My heart keep me not only from wicked speeches, Psa 141:3 , but from all evil motions of my heart, which otherwise will draw me to many evil speeches and actions.
To practice wicked works with men that work iniquity either,
1. To join with them in their sinful courses; or,
2. To do wickedly, as they do.
Let me not eat of their dainties let me never enjoy or desire worldly comforts upon such terms as they do, to wit, with God’ s wrath and curse, as instruments of wickedness, and of my own eternal destruction. My afflictions are more desirable than such prosperity. Let none of their sweet morsels, the pleasures or advantages which they gain by their wickedness, tempt me to approve of or imitate their ways.
Poole: Psa 141:5 - Smite me // It shall be a kindness // It shall be an excellent oil // Not break my head // In their calamities Smite me to wit, with his tongue by reproofs, as the next clause explains it, which are called wounds , Pro 27:6 . As I pray unto thee that thou wou...
Smite me to wit, with his tongue by reproofs, as the next clause explains it, which are called wounds , Pro 27:6 . As I pray unto thee that thou wouldst keep me from sinful practices, so I beg it of all just men, that if I do transgress, or if by the arts and slanders of mine enemies any of them are made to believe that I am guilty of evil designs against Saul, or of any other wickedness, that they would freely admonish and reprove me for it. And their reproofs shall please me better than the dainties of the wicked last mentioned, Psa 114:4 .
It shall be a kindness I shall be so far from being offended with it as an act of entity or ill will, as they may suspect, that I shall esteem it an act and sign of true friendship.
It shall be an excellent oil or, it shall be as the oil of the head , as it is in the Hebrew, i.e. which is poured upon the head, as the manner was in great feasts and solemnities.
Not break my head not Inert or disturb it, but, on the contrary, shall heal and greatly refresh and delight it; which is here understood by a known figure called meiosis , whereby more is intended than is expressed, as Pro 17:21 , and oft elsewhere.
In their calamities either,
1. In the calamities of those righteous persons who reproved and censured him. So this is an evidence of what he last said, that he should take their reproofs for a kindness, because when they came into such calamities as those wherein he was involved, as all righteous men must expect sufferings at one time or other, he would not insult over them, nor censure them, but pity them, and pray for them. Or,
2. In the calamities of his enemies, of which he speaks in the next words. And so this may be added as a reason why he did so freely offer himself to the righteous to be reproved by them, if he or his cause were so bad as his enemies made them, because he was well assured that he was sincere and his cause good, and that God would bring him out of all his calamities, and bring his enemies into such calamities that they should need and desire his prayers, which also he would willingly grant to them; and then all good men would be fully satisfied of the justice of his person and cause.
Poole: Psa 141:6 - Their judges // Are overthrown // In stony places // They shall hear my words, for they are sweet Their judges the chief of mine enemies, their governors civil and military.
Are overthrown or, shall be overthrown , or cast down headlong by thin...
Their judges the chief of mine enemies, their governors civil and military.
Are overthrown or, shall be overthrown , or cast down headlong by thine exemplary vengeance. Or, as others, were left free, unhurt by me, when it was in my power to destroy them; of which see 1Sa 24 26 to which histories this place is by divers learned interpreters thought to allude. And then by their judges he means Saul, although he thought not fit distinctly to mention him, but only to intimate him in an obscure and general way.
In stony places Heb. in the hands or by the sides of the rock ; which may relate either,
1. To the rocky nature of those places in which Saul fell into David’ s hands. See 1Sa 24:2 . Or,
2. To the ancient manner of punishing malefactors, which was by throwing them down from the tops of rocks; of which see 2Ch 25:12 . Or,
3. To aggravate their overthrow; for falls in stony places are, as most easy and frequent, so also most mischievous.
They shall hear my words, for they are sweet: then they ; either the judges, who will be wise too late; or the people spared by my favour, when others were overthrown and warned by that fearful example; will hear my words , i.e. hearken to my counsels and offers, which now they despise, and then they, my words, will be sweet and acceptable to them, which now they reject. Others thus, then they did hear my words that they were sweet ; then they acknowledged that my words and carriage towards Saul were full of meekness and gentleness, and that I was not so false and malicious as they had represented me to be.
Poole: Psa 141:7 - Our bones // Are scattered at the grave’ s mouth // As when one cutteth and cleaveth wood upon the earth Our bones my bones, and the bones of my friends and followers. Our skin and flesh is in a manner consumed, and there is nothing left of us but a comp...
Our bones my bones, and the bones of my friends and followers. Our skin and flesh is in a manner consumed, and there is nothing left of us but a company of dead and dry belles; whereby he intimates that their condition was desperate. Compare Eze 37:11 .
Are scattered at the grave’ s mouth either,
1. Literally and properly. So barbarously cruel were our enemies, that they not only killed us, but left our carcasses unburied, by which means our flesh and sinews, &c. were consumed or torn in pieces by wild beasts, and our bones dispersed ripen the time of the earth, our common grave; or if any of my followers were dead and buried, they pulled their bones out of the grave, and scattered them about. Or rather,
2. Metaphorically. So the sense is, Our case is almost as hopeless as of those who are dead, and whose bones are scattered in several places.
As when one cutteth and cleaveth wood upon the earth as much neglected and despised by them as the chips which a carpenter makes when he is cutting wood, which he will not stoop to take up. Or rather, as the LXX., and Chaldee, and Syriac understand it, and as it is in the Hebrew, as when one (to wit, the husbandman) cutteth and cleaveth the earth, or in the earth , which he teareth without any mercy.
Poole: Psa 141:8 - -- Or, naked , as this word signifies, Psa 137:7 , and Aaron is said to have made the people naked , Exo 32:25 , i.e. deprived of thy favour and prot...
Poole: Psa 141:10 - Into their own nets // into his own nets // Withal // whilst that I escape Into their own nets Heb. into his nets ; either into God’ s nets, the relative being put without the antecedent, as is usual in such cases, whe...
Into their own nets Heb. into his nets ; either into God’ s nets, the relative being put without the antecedent, as is usual in such cases, where it is easily understood; or, each
into his own nets to wit, the mischiefs which he designs against me.
Withal or, together , to wit, with my followers; or, in like manner, as I have done formerly. But this word may seem to be more fitly joined to the foregoing clause, to which it is next placed in the Hebrew, and the verse may be and is by divers, both ancient and later translators, thus rendered, Let the wicked fall (or, the wicked shall fall ) into their own nets together, (altogether, or alike, one as well as another, Saul himself not excepted, whom though I dare not destroy, God will judge,)
whilst that I escape am preserved from that common calamity in which mine enemies shall perish; which was verified by the event. For David was strangely kept out of harm’ s way when Saul and others of David’ s enemies were cut off by the Philistines, 1Sa 31 .
A prayer of David in extremity of danger.
Haydock: Psa 141:1 - Cave // Voice Cave. Of Engaddi, (Bossuet; Calmet) or Odollam. (Bellarmine) (Berthier) ---
Here David was a figure of Christ, praying in the garden, &c. (St. H...
Cave. Of Engaddi, (Bossuet; Calmet) or Odollam. (Bellarmine) (Berthier) ---
Here David was a figure of Christ, praying in the garden, &c. (St. Hilary) ---
The psalm may relate to the captives, (St. Chrysostom) or to martyrs, (St. Augustine) and to all under trial. David might recite it in the cave. (Berthier) ---
Voice. He did not speak aloud, for fear of being detected. (Worthington) ---
But the fervent prayer of the just, "is a cry to God." (St. Hilary) (Exodus xiv. 15.) (Calmet)
Haydock: Psa 141:3 - Pour out Pour out. Explaining all the sentiments of my heart, Psalm lxi. 9. (Calmet) ---
This is never perfectly done with earthly friends, 1 Peter v. 7. ...
Pour out. Explaining all the sentiments of my heart, Psalm lxi. 9. (Calmet) ---
This is never perfectly done with earthly friends, 1 Peter v. 7. (Berthier)
Haydock: Psa 141:4 - Knewest // They Knewest. With approbation, (Psalm i. 6.; Haydock) my department towards Saul, and also the dangers to which I was exposed, and the means of escaping...
Knewest. With approbation, (Psalm i. 6.; Haydock) my department towards Saul, and also the dangers to which I was exposed, and the means of escaping. ---
They. Ancient psalters add, "the proud," from Psalm cxxxvi. 6. (Calmet) ---
The devil and his agents attack the just at all times. (St. Jerome) ---
When I was reduced to such distress that I could not help myself, thou didst approve of my conduct, and deliver me. (Worthington)
Haydock: Psa 141:5 - Hand Hand. For succour, Psalm xv. 8. So was David situated at Engaddi, as our Saviour was, when he was abandoned by his disciples. (Calmet) ---
None w...
Hand. For succour, Psalm xv. 8. So was David situated at Engaddi, as our Saviour was, when he was abandoned by his disciples. (Calmet) ---
None would appear to be acquainted with those in distress. (Haydock)
Haydock: Psa 141:6 - Living Living. On the earth, (Berthier) or land of Judea, (St. Chrysostom) in this life, (Calmet) or in the next. In all, God is our only protector, and r...
Living. On the earth, (Berthier) or land of Judea, (St. Chrysostom) in this life, (Calmet) or in the next. In all, God is our only protector, and reward, Psalm xv. 5. (Berthier)
Low. Symmachus, "languid.) St. Jerome, "infirm." (Haydock)
Haydock: Psa 141:8 - Prison // Name // Wait Prison. Or the cave. (Calmet) ---
As David was never in prison, this is more applicable to Christ, seized by his enemies, and consigned to the tom...
Prison. Or the cave. (Calmet) ---
As David was never in prison, this is more applicable to Christ, seized by his enemies, and consigned to the tomb. (Houbigant) ---
Name. God expects it from us, Psalm xlix. 15. The motive of David in praying to be delivered, was most disinterested, as he had in view God's glory, and the gratification of his just servants, who would join with him in returning thanks, and promoting the divine worship. ---
Wait. Hebrew, "will crown." (Symmachus) (St. Jerome) (Haydock) ---
But Aquila adopts the Chaldean and Syriac sense of the word, with the Septuagint, (Calmet) and this may very well be the meaning, as David and his friends did not pretend to reign till the death of Saul. (Berthier) ---
He wished to be at liberty in the country where God's worship was observed, (Worthington) and determined to promote religion with all his power; as, under Saul, the good were under great restraints, and the priests were even slain. (Haydock) ---
All this happened to David, as the figure of Christ. He had then a clear understanding of what the latter would have to endure from the Jews, and how he would pray to his Father. In the first part, he complains of Judas, and in the second, he desires to be set free from hell, because the faith of all the saints depended on his resurrection. (Ven. Bede) (Worthington)
Gill: Psa 141:1 - Lord, I cry unto thee // make haste unto me // give ear unto my voice, when I cry unto thee 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 c...
Lord, I cry unto thee,.... With great earnestness, importunity, and fervency, being in distress; and knowing vain was the help of man, and that none could deliver him but the Lord, and therefore continued crying unto him for help w;
make haste unto me; which shows he was in a desperate condition; that he could not help himself, nor could any creature, only the Lord; and he was at a distance from him, as it seemed to him, and he delayed assistance; and therefore desires he would immediately draw nigh and be a present help in his time of need, and work speedy deliverance for him, his case requiring haste;
give ear unto my voice, when I cry unto thee; a request the psalmist frequently makes, not contenting himself with prayer, without desiring and looking for an answer to it.
Gill: Psa 141:2 - Let my prayer be set forth before thee as incense // and the lifting up of my hands as the evening sacrifice Let my prayer be set forth before thee as incense,.... Which was offered every morning on the altar of incense, at which time the people were praying...
Let my prayer be set forth before thee as incense,.... Which was offered every morning on the altar of incense, at which time the people were praying, Exo 30:1; and was an emblem of it, even of pure, holy, and fervent prayer; which being offered on the altar Christ, which sanctifies every gift, and by him the High Priest; through whom every sacrifice is acceptable unto God; and through whose blood and righteousness, and the sweet incense of his mediation and intercession, it becomes fragrant and a sweet odour to the Lord; and being directed to him, it goes upwards, is regarded by him, and continues before him as sweet incense; which is what the psalmist prays for; see Mal 1:11;
and the lifting up of my hands as the evening sacrifice; the burnt sacrifice of the evening, according to Ben Melech, the lamb slain every evening; or else the minchah, as the word is; the meat, or rather the bread offering made of fine flour, with oil and frankincense on it, which went along with the former, Exo 29:38; and so the Targum,
"as the sweet gift offered in the evening.''
This only is mentioned, as being put for both the morning and the evening sacrifice; or because the incense was offered in the morning, from which it is distinguished: or it may be, as Kimchi thinks, this psalm was composed in the evening; and so the inscription in the Syriac version is,
"a psalm of David, when he meditated the evening service.''
Or because this was the last sacrifice of the day; there was no other after it, as Aben Ezra observes; and the most acceptable; to which may be added, that this was the hour for prayer, Act 3:1. Wherefore "lifting up of the hands" was a prayer gesture, and a very ancient one both among Jews and Gentiles x; Aristotle y says, all men, when we pray, lift up our hands to heaven; and it is put for that itself, 1Ti 2:8; and is desired to be, like that, acceptable unto God; as it is when the heart is lifted up with the hands, and prayer is made in the name and faith of Christ.
Gill: Psa 141:3 - Set a watch, O Lord, before my mouth // keep the door of my lips Set a watch, O Lord, before my mouth,.... While praying, as Jarchi and Kimchi; that he might not utter any rash, unguarded, and unbecoming word; but t...
Set a watch, O Lord, before my mouth,.... While praying, as Jarchi and Kimchi; that he might not utter any rash, unguarded, and unbecoming word; but take and use the words which God gives, even the taught words of the Holy Ghost; or lest, being under affliction and oppression, he should speak unadvisedly with his lips, and utter any impatient murmuring and repining word against God; or express any fretfulness at the prosperity of the wicked, or speak evil of them; especially of Saul, the Lord's anointed, for the ill usage of him;
keep the door of my lips; which are as a door that opens and shuts: this he desires might be kept as with a bridle, especially while the wicked were before him; lest he should say anything they would use against him, and to the reproach of religion; and that no corrupt communication, or any foolish and filthy talk, or idle and unprofitable words, might proceed from them. The phrase signifies the same as the other; he was sensible of his own inability to keep a proper watch and guard over his words, as was necessary, and therefore prays the Lord to do it; see Psa 39:1.
Gill: Psa 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 Incline not my heart to any evil thing,.... Or "evil word" z, as the Targum; since out of the abundance of that the mouth speaketh, Mat 12:34; or to ...
Incline not my heart to any evil thing,.... Or "evil word" z, as the Targum; since out of the abundance of that the mouth speaketh, Mat 12:34; or to any sinful thing, to the commission of any evil action: not that God ever inclines men's hearts to sin by any physical influence, it being what is repugnant to his nature and will, and what he hates and abhors; for though he hardens the hearts of wicked men, and gives them up to the lusts of them; yet he does not move, incline, or tempt any man to sin, Jam 1:13; but he may be said to do this when he suffers them to follow their own sinful inclinations, and leaves them to be inclined by the power and prevalency of their own corruptions, and by the temptations of Satan, which is here deprecated; see Psa 119:36. So as
to practise wicked works with men that work iniquity; to join with those that make a trade of sinning; the course of whose life is evil, in their unfruitful works of darkness; and do as they do, even commit crimes the most flagitious and enormous: he seems to have respect to great persons, whose examples are very forcible and ensnaring; and therefore it requires an exertion of the powerful and efficacious grace of God, to preserve such from the influence of them, whose business is much with them;
and let me not eat of their dainties; since their table was a snare to themselves, it might be so to him; and be a means of betraying him unawares into the commission of some sins, which would be dishonourable and grieving to him: the psalmist desires not to partake with them at their table; but chose rather a meatier table and coarser fare, where he might be more free from temptation; see Pro 23:1. Or this may be understood of the dainties and sweet morsels of sin; which are like stolen waters, and bread eaten in secret, to a carnal heart: though the pleasures of it are but imaginary, and last but for a season, and therefore are avoided by a gracious man; by whom even afflictions with the people of God are preferred unto them, Heb 11:25. The Targum interprets it of the song of the house of their feasts; which is ensnaring.
Gill: Psa 141:5 - Let the righteous smite me, it shall be a kindness // and let him, reprove me // it shall be an excellent oil, which shall not break my head // for yet my prayer also shall be in their calamities Let the righteous smite me, it shall be a kindness,.... Or, "smite me in kindness" a. In love; in a loving and friendly manner, which makes reproofs ...
Let the righteous smite me, it shall be a kindness,.... Or, "smite me in kindness" a. In love; in a loving and friendly manner, which makes reproofs the more agreeable and effectual. Not the righteous God, as Arama; though he does sometimes smite his people for their sins, Isa 57:17; that is, reproves, corrects, and chastises them, and that in love and for their good; and therefore such smitings and corrections should be taken in good part by them, and received as fatherly chastisements, and as instances of his paternal care of them, and love to them; but rather righteous and good men; who, when there is occasion for it, should reprove and rebuke one another; but then it should be in a kind and tender manner, and with the spirit of meekness; and such reproofs should be as kindly received: "for faithful are the wounds of a friend, but the kisses of an enemy are deceitful", Pro 27:6. Or, "let the righteous beat me with kindness" or "goodness" b; with precepts of goodness, by inculcating good things into him; which he should take, as if he overwhelmed and loaded him with benefits; even though it was like striking with a hammer, as the word signifies;
and let him, reprove me; which explains what is meant by smiting;
it shall be an excellent oil, which shall not break my head; give no pain nor uneasiness to his head or his heart, but rather supple and heal the wounds sin reproved for has made. The Targum is,
"the oil of the anointing of the sanctuary shall not cease from my head;''
with which he was anointed king; and signifies that he should enjoy the dignity, and continue in it. The Vulgate Latin, Syriac, and Arabic versions, render it, "the oil of the ungodly", or "sinners": meaning their flattering words, which, though smooth as oil, were deceitful; and therefore he deprecates them, "let not the oil of the wicked", &c. as being hurtful and pernicious;
for yet my prayer also shall be in their calamities; that is, when the righteous, that smote and reproved him for his good, should be in any distress; such a grateful sense should he retain of their favour in reproving him, that he would pray for them, that they might be delivered out of it; which would show that he took it kindly at their hand. Or, "in their evils", or "against them" c; which some understand of the evil practices of wicked men; which the psalmist prayed against, and that he might be kept and delivered from.
Gill: Psa 141:6 - When their judges are overthrown in stony places // they shall hear my words, for these are sweet When their judges are overthrown in stony places,.... The judges of David's adversaries, the workers of iniquity; meaning Saul, Abner, &c. Arama refer...
When their judges are overthrown in stony places,.... The judges of David's adversaries, the workers of iniquity; meaning Saul, Abner, &c. Arama refers this to Saul and his sons being slain on the mountains of Gilboa, 1Sa 31:1; which might be here prophetically spoken of. Or, as it is by some rendered, "when their judges are let down by the sides of the rock" d; or let go free, as Saul was by David more than once; when it was in the power of his hands to have taken away his life, which his principal friends urged him to do, 1Sa 24:2. Some render the words as an imprecation or wish, "let their judges be cast down" e; or as a prophecy, they "shall be cast dozen in stony places", or "by the sides of a rock": so the word is used of casting or throwing down, 2Ki 9:33; and may allude to the manner of punishment used in some places, by casting down from a precipice, from rocks and hills; see 2Ch 25:12. Or, "when they slip by the sides of the rock" f; endeavouring to get up it; as ambitious men are desirous of getting to the top of honour, power, and authority, but stand in slippery places, and often slip and fall. And when this should be the case of these judges, then should David be raised up on high; the anointed of the God of Jacob, the sweet psalmist of Israel. And then
they shall hear my words, for these are sweet: that is, the common people should hear them, and be pleased with them, who had been set against him by their judges; by which they would easily perceive that he had no enmity nor malice, nor ill design against Saul. This may respect either his very affectionate lamentation at the death of Saul and his sons, 2Sa 1:17; or what he delivered at the several times he spared the life of Saul, when he could have taken it away, 1Sa 24:9; and it is especially true of all the words which David spoke by inspiration, or the Spirit of God spake to him; particularly in his book of Psalms, concerning the Messiah, the covenant of grace, and the blessings of it; of the rich experiences of grace he had, and the several doctrines of the Gospel declared by him; which were sweet, delightful, and entertaining to those who have ears to hear such things; or whose ears are opened to hear them, so as to understand them and distinguish them; but to others not.
Gill: Psa 141:7 - Our bones are scattered at the grave's mouth // as when one cutteth and cleaveth wood upon the earth Our bones are scattered at the grave's mouth,.... Into which they were not suffered to be put, but lay unburied; or from whence they were dug up, and ...
Our bones are scattered at the grave's mouth,.... Into which they were not suffered to be put, but lay unburied; or from whence they were dug up, and lay scattered about; which is to be understood of such of David's friends as fell into the hands of Saul and his men, and were slain: perhaps it may refer to the fourscore and five priests, and the inhabitants of Nob, slain by the order of Saul, 1Sa 22:18. Though the phrase may be only proverbial, and be expressive of the danger David and his men were in, and their sense of it, who looked upon themselves like dry bones, hopeless and helpless, and had the sentence of death in themselves, and were as it were at the mouth of the grave, on the brink of ruin;
as when one cutteth and cleaveth wood upon the earth: and the chips fly here and there, and are disregarded; such was their case: or as men cut and cleave the earth with the plough, and it is tore up by it, and falls on each side of it, so are we persecuted, afflicted, and distressed by our enemies, and have no mercy shown us; so the Targum,
"as a man that cuts and cleaves with ploughshares in the earth, so our members are scattered at the grave's mouth.''
The Syriac and Arabic versions understand it of the ploughshare cutting the earth.
Gill: Psa 141:8 - But mine eyes are unto thee, O God the Lord // in thee is my trust // leave not my soul destitute But mine eyes are unto thee, O God the Lord,.... Not only the eyes of his body, lifted up to God in prayer, this being a prayer gesture, Joh 11:41; bu...
But mine eyes are unto thee, O God the Lord,.... Not only the eyes of his body, lifted up to God in prayer, this being a prayer gesture, Joh 11:41; but the eyes of his mind, or understanding, especially the eyes of faith and love; for it is expressive of his affection to God, his holy confidence in him, and humble hope and expectation of good things from him, in this his time of distress: his eyes were to him and him only, both for temporal food for himself and his men; and for spiritual food, for all supplies of grace, for wisdom and direction, for strength and assistance, for protection and deliverance;
in thee is my trust; not in himself, nor in his friends, nor in any creature, prince or potentate, but in the Lord, as the God of nature, providence, and grace; to which he was encouraged by his lovingkindness to him; by the everlasting strength in him; by what he had done for others and for him in times past; by the provisions he has made in his covenant and promises for those that trust in him, who are of all men most happy;
leave not my soul destitute; of daily food, of help and assistance, of the presence, spirit, and grace of God; or "naked" g, and defenceless, but let it be surrounded or protected by almighty power and grace; or "pour not out my soul" h, that is, unto death; suffer me not to be taken by enemies and slain; see Isa 53:12. The Targum is,
"in the Word (of the Lord) I trust, do not empty my soul,''
or "evacuate" i it, as Aben Ezra; that is, out of his body; for he observes, that the soul fills the body.
Gill: Psa 141:9 - Keep me from the snare which they have laid for me // and the gins of the workers of iniquity Keep me from the snare which they have laid for me,.... Either Saul, who gave him a wife to be a snare to him, and set men to watch his house and tak...
Keep me from the snare which they have laid for me,.... Either Saul, who gave him a wife to be a snare to him, and set men to watch his house and take him; or the Ziphites, who proposed to Saul to deliver him into his hands; see 1Sa 18:21.
and the gins of the workers of iniquity; the transgressions of wicked men are snares to others, by way of example; and so are the doctrines of false teachers, and the temptations of Satan, from all which good men desire to be kept, Pro 29:6; and it is the Lord alone that keeps and preserves from them, or breaks the snare and delivers them, Psa 124:7.
Gill: Psa 141:10 - Let the wicked fall into their own nets // whilst that I withal escape Let the wicked fall into their own nets,.... Which they have laid for others, as they very often do; see Psa 7:15; or "into his net" k, either Saul in...
Let the wicked fall into their own nets,.... Which they have laid for others, as they very often do; see Psa 7:15; or "into his net" k, either Saul into his own net, and others with him, so Kimchi and Ben Melech; or the wicked into the net which God has laid for them; see Eze 12:13;
whilst that I withal escape; or "whilst I together escape", or "pass over" l; that is, while he, together with his companions, passed over the net laid; or,
"till I pass over safe and sound,''
will all mine, as Noldius m; not only pass over and escape the snares of the wicked, but pass out of this world into a state of happiness and glory in another.