John Calvin Commentary Psalms 141:3

"Set a watch, O Jehovah, before my mouth; Keep the door of my lips." — Psalms 141:3 (ASV)

Set a watch, O Jehovah, on my mouth! As David was liable to be hurt by the unbridled and unprincipled rage of his enemies, and so be tempted to act in a manner that might not be justifiable, he prays for divine direction—not merely that he might be kept back from physical violence, but that his tongue might be restrained from venting reproach or words of complaint.

Even persons of the most self-possessed temper, if unjustifiably injured, will sometimes proceed to retaliate, because they resent the unbecoming conduct of their enemies. David prays accordingly that his tongue might be restrained by the Lord from uttering any unfitting word. Next, he seeks that his heart be kept back from every mischievous device that might lead to revenge.

The added words—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—נצרה, nitsrah, being the imperative of the verb, rather than a noun.

He next adds that God would not incline his heart to an evil thing; for דבר, dabar, is here, as in many other places, used to signify a thing. Immediately after, he explains himself to mean that he would not desire to strive with them in wickedness, and thus make himself like his enemies.

If that monk whom Eusebius mentions had duly reflected on this resolution of David, he would not have fallen into the silly fallacy of imagining that he had shown himself the perfect scholar by observing silence for a whole term of seven years. Hearing that the regulation of the tongue was a rare virtue, he took himself to a distant solitude, from which he did not return to his master for seven years; and being asked the cause of his long absence, replied that he had been meditating on what he had learned from this verse.

It would have been proper to ask him at the same time whether, during that time, he had thought nothing, as well as spoken nothing. For the two things stand connected: being silent, and being free from the charge of evil thoughts. It is very possible that although he observed silence, he had many ungodly thoughts, and these are worse than vain words.

We have briefly alluded to this foolish notion, as something that may convince the reader of the possibility of people running away with a word torn from its connection, and overlooking the scope of the writer. In committing himself to the guidance of God, both as to thoughts and words, David acknowledges the need of the influence of the Spirit for the regulation of his tongue and of his mind, particularly when tempted to be exasperated by the insolence of opposition.

If, on the one hand, the tongue is liable to slip and too quick to speak, unless continually watched and guarded by God, on the other, there are disorderly inner affections which require to be restrained. What a busy workshop is the heart of man, and what a host of devices are manufactured there every moment!

If God does not watch over our heart and tongue, there will confessedly be no bounds to words and thoughts of a sinful kind—so rare a gift of the Spirit is moderation in language, while Satan is ever making suggestions which will be readily and easily complied with, unless God prevents.

It need not seem absurd to speak of God inclining our hearts to evil, since these are in His hand, to turn them wherever He wills at His pleasure. Not that He Himself prompts them to evil desires, but as according to His secret judgments He surrenders and effectually gives over the wicked to Satan’s tyranny, He is properly said to blind and harden them.

The blame of their sins rests with men themselves, and the lust which is in them; and, as they are carried towards good or evil by a natural desire, it is not from any external impulse that they incline to what is evil, but spontaneously and of their own corruption.

I have read—to work the works of iniquity; others read—to think the thoughts of iniquity. The meaning is the same, and it is needless to insist upon the preference to be given. By מנעמים, manammim, translated delicacies, is meant the satisfaction felt by the ungodly when their sins are connived at through the divine forbearance. While their insolence in such a case becomes more presumptuous, even the Lord’s people are in danger of being deceived by the prosperity they see them enjoying, and to take liberties themselves. David had reason therefore to pray for the secret restraints of the Holy Spirit, that he might be kept from feasting on their delicacies; that is, being intoxicated into license or sinful pleasure through anything debasing, flattering, or agreeable in outward circumstances.