Albert Barnes Commentary Psalms 141

Lord, I cry to you – 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 for me.

Make haste to 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 (Psalms 22:19); ; (Psalms 70:1), (Psalms 70:5); (Psalms 71:12). The meaning is, that there is need of immediate interposition. There is danger that I will be overcome; that I may be tempted to do a wrong thing; that I may be ruined if there is any delay.

Give ear to my voice ... – See the notes at (Psalms 5:1).

Let my prayer be set forth before you - Margin, “directed.” The Hebrew word means to fit, to establish, to make firm. The psalmist desires that his prayer should not be like that which is feeble, languishing, or easily dissipated, but that it should be like that which is firm and secure.

As incense - See the notes and illustrations at Luke 1:9-10. Let my prayer come before you in such a manner as incense does when it is offered in worship; in a manner of which the ascending of incense is a suitable emblem. See the notes at Revelation 5:8; notes at Revelation 8:3.

And the lifting up of my hands - In prayer; a natural posture in that act of worship.

As the evening sacrifice - The sacrifice offered on the altar at evening. Let my prayer be as acceptable as that is when it is offered in a proper manner.

Set a watch, O Lord, before my mouth — that I may not say anything rashly, imprudently, or improperly. . The prayer here is, that God would guard him from the temptation to say something wrong. He seems to have been prompted to this by the circumstances of the case and by the advice of those who were with him. See the introduction to the psalm. (Compare the notes at Psalms 11:1).

Keep the door of my lips — that my lips or mouth may not open except when it is proper and right; when something good and true is to be said. Nothing can be more proper than this prayer; nothing more desirable than that God should keep us from saying what we ought not to say.

Incline not my heart to any evil thing - Hebrew, to a word that is evil; that is, wrong. The connection seems to demand that the term should be explained in this way. The expression “Incline not” is not designed to mean that God exerts any “positive” influence in leading the heart to that which is wrong; but it may mean, “Do not place me in circumstances where I may be tempted; do not leave me to myself; do not allow any improper influence to come over me by which I will be led astray.” The expression is similar to that in the Lord’s Prayer: Lead us not into temptation. The psalmist’s allusion here has been explained in the introduction to the psalm.

To practice wicked works with people who work iniquity - To be united or associated with people who do wrong; to do the things that wicked and unprincipled people do. Let me not be permitted to do anything that will be regarded as identifying me with them. Let me not, in the circumstances in which I am placed, be left to act so that the fair interpretation of my conduct will be that I am one of their number, or act on the same principles on which they act. Literally, “To practice practices in wickedness with people.”

And let me not eat of their dainties - Let me not be tempted by any prospect of participating in their mode of living—in the luxuries and comforts that they enjoy—to do a wicked or wrong thing. Let not a prospect or desire of this overcome my better judgment, or the dictates of my conscience, or my settled principles of what is right. People often do this. Good people are often tempted to do it. The prospect or the hope of being able to enjoy what the rich enjoy, to live in luxury and ease, to be clothed in short linen and fare sumptuously every day, to move in circles of splendor and fashion, often leads them to a course of action that their consciences condemn; to practices inconsistent with a life of godliness; to sinful indulgences that utterly ruin their character.

Satan has few temptations for people more attractive and powerful than the “dainties” that wealth can give; and there are few of his devices more effective in ruining people than those that are derived from these allurements. The word rendered here as “dainties” properly refers to things that are pleasant, lovely, attractive; that give delight or pleasure. It may embrace “all” that the world has to offer as suited to give pleasure or enjoyment. It refers here to what those in more elevated life have to offer; what they themselves live for.

Let the righteous smite me — This verse is exceedingly difficult and obscure (as the marginal notes suggest for comparison), and there have been almost as many different opinions regarding its meaning as there have been commentators on the psalm.

A large number of these opinions may be seen in Rosenmuller, in his comments on this passage. DeWette explains it: “I gladly suffer anything that is unpleasant from my friends, that may be for my good; but the wickedness of my enemies I cannot endure.”

The Septuagint and Latin Vulgate render it: “Let a righteous man correct me with mercy, and he will work convictions in me; but let not the oil of a sinner (for this shall still be my prayer) anoint my head at their pleasure” (Thompson’s translation). According to this, the sense would be: “If the righteous smite me with severity of words I shall take it as an act of kindness and benevolence; on the other hand, the bland words of a sinner, smooth as oil, which wound more than sharp arrows, may God avert from me.”

Or, in other words: “I would rather be slain by the severe words of the righteous than anointed by the oily and impious words of the wicked.”

The sense proposed by Hengstenberg (in his commentary on this passage) is: “Even as I through the cloud of wrath can see the sunshine of divine goodness, I will not give myself over to doubt and despair, according to the course of the world, when the hand of the Almighty rests upon me; but I will, and can, and should, in the midst of trouble, be joyful, and that is the high privilege of which I will never be deprived.”

According to this, the idea is that the sufferings endured by good people, even at the hands of the wicked, are chastisements inflicted by a gracious God in justice and mercy. As such, they may be compared to a festive ointment, which the head of the sufferer should not refuse, as he will still have occasion for consolation to invoke God in the midst of trials yet to be experienced.

The word “righteous” is evidently employed in its usual sense, referring to those who love and serve God.

The word translated “smite” — חלם châlam — is rendered “broken” in Judges 5:22, Isaiah 16:8, and Isaiah 28:1 (in the margin, but translated by our translators as “overcome,” that is, with wine); “smote” in Judges 5:26 and Isaiah 41:7; “beaten” in Proverbs 23:35; “beating down” in 1 Samuel 14:16; and “break down” in Psalms 74:6. It does not occur elsewhere, except in the present verse.

It would apply to any beating or smiting—with the fist, with a hammer, with a weapon of war—and then with “words”: words of reproof, or expressions of disapproval. According to the view previously taken (in the Introduction), it is used here with reference to an anticipated rebuke from good people for not following their advice.

It shall be a kindness — Literally, “A kindness”; that is, an act of kindness. The idea is that it would be so intended on their part, and it should be so received by him. Whatever might be the wisdom of the advice, or the propriety of yielding to it, or whatever they might say if it were not followed, he could still regard it as only well-intended on their part. If a certain course they had advised should be rejected, and if by refusing or declining to follow it he should incur their displeasure, that displeasure ought still to be interpreted only as an act well-intended and meant in kindness.

And let him reprove me — As I may anticipate that he will, if his advice is not taken. I must expect to meet this consequence.

It shall be an excellent oil — Literally, “Oil of the head.” That is, like oil poured on the head on festive occasions, or when one is crowned as a priest, a prophet, or a king (see the notes on Mark 6:13 and Luke 4:18-19). Oil thus used for the head, the face, and so on, was an indispensable article for grooming among Orientals. The idea here is that the reproof of the righteous should be received as readily as that which contributed most to graceful adornment and comfort, or that which diffused brightness, cheerfulness, and joy.

Which shall not break my head — Or rather, which my head shall not (or should not) refuse; which it should welcome.

The word translated as “break” should not have been so translated. The Hebrew word — הניא hāniy’ — is from נוא nû’, and in Hiphil means to negate, to nullify; then to refuse, to decline, to deny. It is translated “discourage” in Numbers 32:7 and Numbers 32:9 (in the margin, “break”); “disallow” in Numbers 30:5 (twice), Numbers 30:8, and Numbers 30:11; “make of none effect” in Psalms 33:10; and “break” in the present passage. It does not occur elsewhere.

The idea is: “If such reproof comes upon me for faithfully doing what I regard as wise and best, I ought no more to reject it than the head would refuse the oil poured on it to make the person healthy and graceful.”

For yet my prayer also shall be in their calamities — I will not be sullen, displeased, angry, or vengeful. I will not refuse to pray for them when trials come upon them, because they have not approved of my course, because they have reproved me for not following their counsel, or because they have used words that were like heavy blows. I will cherish no malice; I will not be angry; I will not seek revenge. I will not turn away from them when trouble comes upon them. I will love them, cherish with gratitude the memory of the kindness they intended, and pray for them in the time when they especially need prayer. Should they now rebuke me rather than pray for me, I will not in turn “rebuke” them in similar trials, but “will pray for them,” as though nothing of this had happened.

This is a noble spirit – indicative of what should always be the spirit of a good person. Our friends – even our pious friends – may not always be “wise” in their advice, and they may be severe in their reproofs if we do not follow their counsel. Yet, let us receive all as well-intended, and let us not, in anger, sullenness, or revenge, refuse to aid them and pray for them in trouble, even though they were “not” wise and used words of severity toward us.