I call upon You, O LORD; come quickly to me. Hear my voice when I call to You. Sermons
I. THE SPIRIT OF THIS PRAYER. 1. Note its impassioned earnestness. (Ver. 1.) "Lord, I cry unto thee." No mere formal, ordinary prayer, but a pleading cry. 2. He pleads for haste on the part of the Lord. He can bear no delay. 3. That his cry may find much acceptance. (Ver. 2.) The burning of incense was one chief part of the evening sacrifice, and the meaning of it was to set forth, by its fragrance and sweet odor, the acceptableness of sincere believing prayer. Hence the psalmist here seeks that his cry may be thus acceptable before God. II. ITS SUBSTANCE. His enemies, by bribes, favors, and blandishments of one kind and another, are seeking to lead him astray from God. Hence he prays: 1. That he may not commit himself by rash and unguarded speech. (Ver. 3.) What a peril and a snare this is to many! How often have they found themselves entrapped and entangled by some hasty utterance, which should never have passed their lips! These doors open too quickly and too easily, and let out what should be kept in; they need a watchman to guard them and to determine when they shall or shall not be opened, and only the Lord can set that watch. Happy the man for whom he does this! 2. That his heart may be kept true. (Ver. 4.) It is a blessed thing when our external conduct is kept right, when our hands are tied by God's providence, and so held in from mischief; but it is better far when our hearts are made right, so that they will have no desire for evil things. And God will do this for us. "The blood of Jesus Christ... cleanseth from all sin." 3. That the dainties of the wicked may not seduce him. Thus do they persuade men of unstable mind to practice wicked works. The way is smoothed, made to seem so attractive and right, just as our first parents were tempted, for theirs was the pattern of all successful temptation. The devil has great store of these "dainties;" he knows how to suit all tastes and to please all palates. 4. That he may not lack a faithful reprover. (Ver. 5.) There are plentiful prophets who will prophesy smooth things for the sin-loving soul; but faithful Micaiahs (1 Kings 22:8) are few and far between. But the psalmist here prays that he may never want for such. Let us pray the little prayer. How many go wrong just for want of such faithful reproof! Those who should reprove often shrink from their duty, for it is the reverse of pleasant. 5. That his soul may not perish. (Ver. 8.) That its life may not be poured out, - such is the meaning of the word; emptied as a vessel. He was in sore peril; his enemies by "their dainties" were devising all manner of stratagem against him - snares, gins, nets. 6. That in spite of all, he may escape. III. HIS CONFIDENT HOPE. (Ver. 6.) That when the leaders, the rulers and judges, who led the way in wickedness, - when they were hurled down the rock (cf. 2 Chronicles 25:12; 2 Kings 9:33), then their followers would hear his words and welcome them. Let the ringleaders be got out of the way; the rest would gladly listen to godly counsels. And these leaders in evil deserved such doom; for they had been cruel persecutors of the people of God (ver. 7), whose bones were scattered along the borders of the grave in vast numbers, like so many furrows made by the plough. And for such turning of the hearts of the people and for his own escape from his present trial he would continually wait on God, for God was his trust (ver. 8). Hence he confidently hoped to see the wicked leaders destroyed, their followers converted, and his own soul kept by the grace of God. Such prayers will ever inspire such hopes. - S.C.
Grant not, O Lord, the desires of the wicked. I. SOME OF THE DESIRES OF THE WICKED.1. That there is no God. They dare not submit their conduct to Divine inspection, and would be glad if there were no Being to inspect. But against this desire the godly oppose their prayers. And there are good reasons why they thus feel. If there were no God, everything must immediately be thrown into a state of confusion. Chaos would return. 2. If a God do and must exist, sinners wish Him to be a mere spectator of the affairs of the world. The grand objection they have to His existence is, that if He exist He must have the reins of government. But the saints not only desire God to reign, they wish Him to manage all the affairs of creation. They consider their own safety and that of others to depend on this special care of God. 3. If God must exist, and must be an active agent in governing the world, the wicked are desirous that He should work without any plan. They are afraid of Divine decrees. They fear that these decrees do not favour them. The righteous, on the other hand, found all their hopes of salvation, both as it regards themselves and others, on the purposes of God. 4. Sinners desire happiness and heaven without holiness. Between these two God has established an indissoluble connection. He has decreed that holiness shall be the only path to happiness. But this connection sinners wish to destroy. They hate holiness wherever it appears, and yet they intend to be happy. The righteous, on the contrary, love nothing so much as holiness. 5. Sinners desire that Christians may walk disorderly, and so dishonour the religion of Jesus. Against these falls the saints pray, and are grieved when they take place. They love their fellow-saints. Every spot that appears in their garments grieves their hearts. They feel some of the same distress on such occasions as is felt when they go astray themselves. 6. The wicked desire to remain ignorant of their own characters. The righteous daily pray the favour of being acquainted with themselves. 7. Wicked men are very desirous that there may be no day of judgment. They do not wish the final inspection of Omniscience. In such desires the righteous cannot unite. It is their ardent wish that there may be a day that shall bring every deed to light, and pass an impartial judgment on all the actions of men. 8. The wicked are very desirous to be left to act without restraint. Nothing do they desire more. In this particular the children of God, and all holy beings, oppose their wishes. It would ruin the world to have them gratified. Free the wicked from restraint and there would be but little difference between earth and hell. II. INFERENCES. 1. The monstrous wickedness of the heart. 2. The nature of regeneration. It is a universal change in the desires of the heart, in the affections of the soul. 3. The great difference between the righteous and the wicked. 4. Why sinners do not desire or relish the society of the righteous. They have opposing desires. (D. A. Clark.) People David, Psalmist, SaulPlaces JerusalemTopics Cry, David, Ear, Goes, Gt, Haste, Hasten, Listen, Lt, O, Psalm, Quickly, VoiceOutline 1. David prays that his suit may be acceptable3. His conscience sincere 7. And his life free from snares Dictionary of Bible Themes Psalm 141:1Library The Incense of Prayer'Let my prayer be set forth before Thee as incense, and the lifting up of my hands as the evening sacrifice.'--PSALM cxli. 2. The place which this psalm occupies in the Psalter, very near its end, makes it probable that it is considerably later in date than the prior portions of the collection. But the Psalmist, who here penetrates to the inmost meaning of the symbolic sacrificial worship of the Old Testament, was not helped to his clear-sightedness by his date, but by his devotion. For throughout … Alexander Maclaren—Expositions of Holy Scripture Evening Hymns And Lest it Should Seem that Necessary Continence was to be Hoped for From... For Acceptance in Prayer, and Daily Guidance. --Ps. cxli. Epistle xxxv. To Eulogius, Patriarch of Alexandria. How Some of the Heavenly Lovers Died Also of Love. That all Hope and Trust is to be Fixed in God Alone In this So Great Conflict, Wherein Man under Grace Lives... The Theology of St. Hilary of Poitiers. Wherefore Let this be the First Thought for the Putting on of Humility... Annunciation to Zacharias of the Birth of John the Baptist. The Daily Walk with Others (I. ). An Analysis of Augustin's Writings against the Donatists. Letter xix (A. D. 1127) to Suger, Abbot of S. Denis Prayer Psalms Links Psalm 141:1 NIVPsalm 141:1 NLT Psalm 141:1 ESV Psalm 141:1 NASB Psalm 141:1 KJV Psalm 141:1 Bible Apps Psalm 141:1 Parallel Psalm 141:1 Biblia Paralela Psalm 141:1 Chinese Bible Psalm 141:1 French Bible Psalm 141:1 German Bible Psalm 141:1 Commentaries Bible Hub |
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