PSALM 141
Whatever may have been the immediate cause pressing David to pray in the manner he does
in this Psalm, 233 it is plain that his desire is through divine grace to check and bridle his spirit, under
injuries of a causeless and unprovoked description, so as not to break out into retaliation and revenge,
and return evil for evil. Having attained to the exercise of forbearance, he seeks that God would
judge between him and his enemies.
A Psalm of David.
Psalm 141:1-4
O Jehovah! I have cried unto thee, make haste unto me; give ear unto my voice when I cry
unto thee. 2. Let my prayer be directed as incense before thy face; the lifting up of my hands, as
234 the evening sacrifice. 3. Set a watch, O Jehovah! upon my mouth, keep a guard upon the door
of my lips. 4. Incline not my heart to an evil thing, to practice wicked works with men that work
iniquity, and that I may not eat of their dainties.
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.
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
233 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 1 Samuel 24 , relating to his generous treatment of Saul. Though he had an opportunity of putting that
his cruel persecutor to death in the cave of En-gedi, 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.
234 As, here and in the preceding clause, is a supplement, very properly made by our author; a word signifying like, or in the
stead of , being frequently understood in the Hebrew text of the Psalms.
235 The allusion, according to the opinion of most commentators, is to the morning and evening sacrifices, of which see an
account in Exodus 29:38-42 . In the phraseology of the verse it. is supposed that there is a reference to the commencing and
concluding acts of the daily public worship among the Jews. Every morning and evening the priests offered incense upon the
incense-altar which stood in the holy place, while the people prayed without. But in the morning the incense was offered before
the sacrifice was laid upon the altar of burnt-offering; whereas in the evening (at the ninth hour) it was offered after the sacrifice
was laid upon the altar; and thus in the evening the sacrifice and the incense were offered at the same time. See Lightfoot’s
Temple Service, chapter 9: section 5. Dr. Adam Clarke, however, thinks that David does not refer to any sacrifice ; “for,” says
he, “he uses not , zebach , which is almost universally used for a slaughtered animal , , minchath , which is generally taken
for a gratitude offering , or an unbloody sacrifice.” He translates the last two words “the evening oblation.”
145John Calvin Comm on Psalms (V5)
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 , masath , a gift , obscure and pervert
the meaning of the Psalmist. As the word, which is derived from , nasa , means lifting up in the
Hebrew, the natural inference is, that prayer is meant, in allusion to the outward action practiced
in it. And we can easily suppose that David here as elsewhere repeats the same thing twice. As to
the reason which has led to the universal practice amongst all nations of lifting up the hand in
prayer, I have taken notice of it elsewhere.
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 — , nitsrah , being
the imperative of the verb, rather than a noun. He next subjoins that God would not incline his heart
to an evil thing ; for , 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. Had that monk of whom Eusebius makes mention duly reflected
upon 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 betook 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,
236 “Car pource que lors Dieu vouloit que les prieres des fideles fussent sanctifiees par encensement et par sacrifices, David
s’appuye sur ceste promesse .” — Fr.
146John Calvin Comm on Psalms (V5)
replied that he had been meditating upon what he had learned from this verse. It would have been
proper to have asked him at the same time, whether during the interim he had thought none, as well
as spoken none. For the two things stand connected the being silent, and the 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 simply alluded in passing to this foolish
notion, as what may convince the reader of the possibility of persons 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 be liable to slip and too
fast of utterance, unless continually watched and guarded by God; on the other, there are disorderly
affections of an inward kind which require to be restrained. What a busy workshop is the heart of
man, and what a host of devices is there manufactured every moment! If God do 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 prevent. It need not seem absurd to
speak of God inclining our hearts to evil, since these are in his hand, to turn them whithersoever
he willeth 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 out to 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 , 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 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. 237
Psalm 141:5-7
Let the righteous smite me, a kindness; and let him chastise. me, a precious oil, it shall not
break my head: for yet my prayer also shall be in their calamities. 6. Their judges have been thrown
down upon stony places; and they shall hear my words, for they are sweet. 7. As one who breaketh
and cutteth 238 on the earth, our bones have been, scattered at the mouth of the grave.
237 “C’est a dire qu’il ne s’enyure de la vaine douceur qu’ils out en se desbordant a mal, et qu’ainsi il ne s’esgaye en pechez .”
— Fr.
238 “As one cutting and slitting . Many persons understand , wood , after these participles, supposing the comparison of
scattering the bones to be made with the scattering of wood after it has been cleft. But it is more probable that what the Psalmist
intended to say was in substance as follows: ‘Our bones lie scattered at the edge of the grave, just as one cutting and cleaving
147John Calvin Comm on Psalms (V5)
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 ,
chesed , can very well be resolved into the adverb — the righteous shall smite me mercifully , or in
mercy , supplying the preposition. And this is the meaning adopted by most interpreters, that David
reckoned as the best ointment such reproofs as breathed charity and kindness, or proceeded from
a kind and dispassionate spirit. Should this reading be preferred it is to be remembered, that David
refers, not so much to the outward manner in which the reproof is to be administered, as to the
frame of the heart. However how good men may be, and whatever severity of language they may
employ in admonishing those who have erred, they are still actuated by the force of brotherly
affection. My, the very severity is, in fact, occasioned by their holy anxiety and fear of their brother’s
safety. The righteous act mercifully under all this apparent sharpness and severity — as the wicked,
on the other hand, act cruelly who censure only in a very gentle manner. By noticing this feature
in reproof, David besides would distinguish that kind of it which takes its rise in sincere affection,
from invectives which proceed from hatred or private animosity, as Solomon says. ( Proverbs 10:12 .)
The other rendering of the words, however, which I have adopted, is equally suitable —
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.
the earth in making a grave often throws up bones, which may be seen scattered here and there with the earth lying at its sides.’
The verse is poetical, and the figure indicates great distress.” — Phillips
239 “Que l’huile de la teste ne rompe point ma teste, c’est a dire, que les meschans ne m’amadouent point par leurs flatteries a
ma perdition et ruine .” — Fr.
148John Calvin Comm on Psalms (V5)
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.
6.Their judges have been thrown down upon stony places240 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.
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
240 Those who understand this verse as containing an allusion to the generous manner in which David acted towards Saul in
the cave of En-gedi, and to his mild expostulation after they had both left the cave, translate thus: —
“Their princes on the sides of the rock were dismissed,
or let go in safety ; And they heard my words that they were pleasant.”
This exactly corresponds with the occurrences referred to. In correspondence with the first line, it, is said in 1 Samuel 24:2 ,
that Saul and his chosen men went to seek David upon the rocks of the wild goats; and the terms in which David expostulated
with Saul, were so gentle, dutiful and affecting, as for the time to melt into tenderness and contrition the heart of Saul, and to
impress the minds of all who heard them.
149John Calvin Comm on Psalms (V5)
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, ( 2 Corinthians 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.
Psalm 141:8-10
Because to thee, O Jehovah! My Lord, are my eyes; in thee have I hoped: leave mot my soul
destitute. 9. Keep we from the hands of the snare which they have spread for me, from the nets of
the workers of iniquity. 10. Let the wicked fall together into his nets; I always shall pass by. 242
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.
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. ( Psalm 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
241 If David here refers to the treatment he and his followers met with at the hands of Saul, this exhibits in dark colors the
extreme inhumanity of that monarch. “We are not sufficiently informed,” says Walford, “respecting the cruelties which were
perpetrated against David and those who adhered to him, to enable us to point out the instances to which he here alludes; but
the murder of Abimelech, and of the priests who were with him, furnishes a pregnant proof of the atrocities which Saul and his
agents were capable of perpetrating. (See 1 Samuel 22. ) It appears from the language of this verse that such enormities were not
confined to a few cases, but must have been numerous, to give occasion to the image which is employed to describe them.” How
striking the contrast between David’s treatment of Saul, and that which Saul adopted towards him! Mr. Peters in his Dissertations
on Job, gives an exposition of this 7th verse which is ingenious, and which Archbishop Secker calls “admirable, though not quite
unexceptionable.” Understanding the verse as referring to the slaughter of the priests at Nob, just now adverted to, he renders
the words , (which Calvin translates, at the grave’s mouth ,) at the mouth , that is, at the command of Saul . In. support of
this translation he produces similar expressions, , at the command of Pharaoh , (Genesis 45:21 ,) and , at thy command .
(Job 39:17 .) To this rendering there is, however, this strong objection, that we do not find David ever mentioning Saul by name
in any of the Psalms. Peters, indeed, states that this objection was offered to him against his view, and he endeavors to remove
it, though, as we think, with indifferent success.
242 “Jusques a ce que je passe .” — Fr. “Until I pass.”
243 “C’est le propre de la foy de rassembler lessens de la personne dispersez, lequels autrement s’esvanouiroyent a chacun
coup .” — Fr.
150John Calvin Comm on Psalms (V5)
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,
151John Calvin Comm on Psalms (V5)
