Albert Barnes Commentary Psalms 141:5

"Let the righteous smite me, [it shall be] a kindness; And let him reprove me, [it shall be as] oil upon the head; Let not my head refuse it: For even in their wickedness shall my prayer continue." — Psalms 141:5 (ASV)

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.