Verse-by-Verse Bible Commentary
Psalms 141:4

Clarke's Commentary

Verse Psalms 141:4. Let me eat not of their dainties. — This may refer either to eating things forbidden by the law; or to the partaking in banquets or feasts in honour of idols.

Bridgeway Bible Commentary

Psalm 140 - 143 Troubles for the godly

These four psalms are similar, and from the title of Psalms 142:0 it appears that all four belong to the time when David was fleeing from Saul. (See introductory notes to Psalms 34:0.)

Treachery and slander are the chief weapons that David’s enemies use to attack him. These men have the poison of snakes and the cunning of hunters (140:1-5). But Yahweh is David’s God, his defender in whom he trusts for victory (6-8). David’s enemies will receive a fitting punishment if they suffer the torments that they intended to inflict upon David (9-11). The righteous will praise God when they see his justice in punishing the wicked and delivering the innocent (12-13).
When a person is the victim of slanderous talk, such as David was at the time, he is tempted to use strong words and unwise speech in return. David prays that he may be kept from such sins. He does not want to follow the evil ways of the wicked (141:1-4). If a godly person ever has cause to rebuke him, David prays that he may receive it as a blessing, as if he has been anointed with oil. But he will always remain opposed to evil (5). People will be forced to take notice when God acts, for his punishments will leave the wicked completely shattered (6-7). Meanwhile, the wicked still live, and David prays that he will be saved from the traps they have set for him (8-10).

Still pursued by his enemies, David escaped from Gath and fled to the cave of Adullam, though at the time of this psalm others have not yet joined him (1 Samuel 22:1). He is overcome by a feeling of terrible loneliness. Feeling that no one cares for him, he cries out to God (142:1-4). He prays that God will deal with his enemies and so enable him to live a normal life in freedom and security again (5-7).

The frightening thought occurs to David that God might be using the enemy to punish him for his sins. He knows that he, like others, is a sinner, and there is no way of escaping punishment if God decides to act. He therefore casts himself entirely on the mercy of God for forgiveness and deliverance (143:1-2). David tells God about his troubles, how he has been pursued and is forced to live in darkness in the cave (3-4). He thinks of God’s mighty acts in the past and prays that God will save him again (5-6). He fears the hopelessness of those who die without God. He longs for a greater experience of God (7-8). He prays that God, having rescued him, will instruct and guide him in the future (9-12).

Coffman's Commentaries on the Bible

“Jehovah, I have called upon thee; Make haste unto me: Give ear unto my voice when I call unto thee. Let my prayer be set forth as incense before thee; The lifting up of my hands as the evening sacrifice. Set a watch, O Jehovah, before my mouth; Keep the door of my lips. Incline not my heart to any evil thing, To practice deeds of wickedness With men that work iniquity: And let me not eat of their dainties.”

This is not the usual kind of prayer for protection from enemies. “It is more spiritual in that he seeks God’s help to overcome the temptation about him.”Wycliffe Old Testament Commentary, Old Testament, p. 548. Halley also stressed this, writing that, “It is another of David’s prayers for protection against being driven himself to sin.”Henry H. Halley’s Bible Handbook (Grand Rapids: Zondervan Publishing House), p. 249

“Let my prayer be as incense… the lifting up my hands as the evening sacrifice” At both the morning and evening sacrifices, incense was offered (Exodus 29:38-41; Exodus 30:7-8; Numbers 28:4-8). The prayer here is that David’s prayer, and his lifting up of his hands, “A common posture assumed in prayer,”C. M. Miller, co-author with Anthony L. Ash, p. 433. might be considered by the Lord “as,” in the sense of being equivalent, to the formal sacrifices and incense regularly offered before God in the tabernacle. This thought is a forerunner of the New Covenant when sincere, heartfelt prayer would be honored by the Father instead of incense and sacrifices.

As a matter of fact, incense, as it sends upward its sweet-smelling perfume was from the beginning intended as a symbol of prayer. Revelation 5:8 and Revelation 8:3-4, are New Testament examples of incense standing as a metaphor for prayers.

Miller pointed out that “Solomon understood that acceptable prayers could be offered away from the temple (1 Kings 8:35-40; 1 Kings 8:44-53).”Ibid.

Pursuant to his objective of avoiding being involved in sin, David at once fingered the danger zone, namely the tongue.

“Set a watch before my mouth… keep the door of my lips” David was evidently aware of the same epic truth announced by James, namely, that, “If any stumbleth not in word, the same is a perfect man” (James 3:2). This is true of all men, but especially of all who are in places of trust or authority.

“Let me not eat of their dainties” Receiving favors of the wicked, or accepting any kind of fellowship with them, can be a source of grave danger, even to the strongest. The apostle Peter was “warming himself by the fire built by the enemies of Christ” when his tragic denial of the Master occurred (John 18:18). Receiving presents from the wicked, or allowing oneself to share desirable things with such men can compromise those who do so.

Barnes' Notes on the Whole Bible

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 thus explained. 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 shall 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 that work iniquity - To be united or associated with people who do wrong; to do the things which 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 shall 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 which 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 enabled 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 which their consciences condemn; to practices inconsistent with a life of godliness; to sinful indulgences which utterly ruin their character. Satan has few temptations for man more attractive and powerful than the “dainties” which wealth can give; and there are few of his devices more effectual in ruining people than those which are derived from these allurements. The word here rendered dainties properly refers to things which are pleasant, lovely, attractive; which 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.

Smith's Bible Commentary

Psalms 140:1-13 , another psalm of David.

Deliver me, O LORD, from the evil man: preserve me from the violent man; Which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent; adders' poison is under their lips. Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. The proud have hid a snare for me, the cords; they have spread a net by the wayside; they have set traps for me ( Psalms 140:1-5 ).

Gins is traps.

I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle. Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. As for the head of those that compass me about, let the mischief of their own lips cover them. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him. I know that the LORD will maintain the cause of the afflicted, and the right of the poor ( Psalms 140:6-12 ).

I'm glad I'm not David's enemy. He really asks God to take care of them. But it is so typical of so many of the psalms of David where his concern is about those who have conspired against him. David is the type of man that you either loved very much or hated very much. It was hard to just have a passive attitude towards David. He had many deep, loyal friends, but he also had many avowed enemies that were seeking to destroy him. And so he seems to be constantly asking God for help against his enemy and then asking God's judgment really to fall upon the head of his enemies.

Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence ( Psalms 140:13 ). "

Dr. Constable's Expository Notes

Psalms 141

In this evening prayer, David asked God to protect him and enable him to continue living for God’s glory. It is an individual lament.

"Life is built on character and character is built on decisions. This psalm reveals David making a number of wise decisions as he faced the attacks of the enemy." [Note: Wiersbe, The . . . Wisdom . . ., p. 369.]

Dr. Constable's Expository Notes

David asked God to help him control his speech (Psalms 141:3). He also wanted the Lord to help him control his thoughts and actions (Psalms 141:4). "Eating the delicacies" of the wicked pictures enjoying the sensual pleasures of ungodly people.

"All mortals tend to turn into the thing they are pretending to be." [Note: C. S. Lewis, The Screwtape Letters, p. 54.]

Dr. Constable's Expository Notes

2. A request to walk in God’s ways 141:3-7

Gill's Exposition of the Whole Bible

Incline not my heart to [any] evil thing,.... Or "evil word" z, as the Targum; since out of the abundance of that the mouth speaketh, Matthew 12:34; or to any sinful thing, to the commission of any evil action: not that God ever inclines men's hearts to sin by any physical influence, it being what is repugnant to his nature and will, and what he hates and abhors; for though he hardens the hearts of wicked men, and gives them up to the lusts of them; yet he does not move, incline, or tempt any man to sin, James 1:13; but he may be said to do this when he suffers them to follow their own sinful inclinations, and leaves them to be inclined by the power and prevalency of their own corruptions, and by the temptations of Satan, which is here deprecated; see Psalms 119:36. So as

to practise wicked works with men that work iniquity; to join with those that make a trade of sinning; the course of whose life is evil, in their unfruitful works of darkness; and do as they do, even commit crimes the most flagitious and enormous: he seems to have respect to great persons, whose examples are very forcible and ensnaring; and therefore it requires an exertion of the powerful and efficacious grace of God, to preserve such from the influence of them, whose business is much with them;

and let me not eat of their dainties; since their table was a snare to themselves, it might be so to him; and be a means of betraying him unawares into the commission of some sins, which would be dishonourable and grieving to him: the psalmist desires not to partake with them at their table; but chose rather a meatier table and coarser fare, where he might be more free from temptation; see Proverbs 23:1. Or this may be understood of the dainties and sweet morsels of sin; which are like stolen waters, and bread eaten in secret, to a carnal heart: though the pleasures of it are but imaginary, and last but for a season, and therefore are avoided by a gracious man; by whom even afflictions with the people of God are preferred unto them, Hebrews 11:25. The Targum interprets it of the song of the house of their feasts; which is ensnaring.

z לדבר רע "ad verbum malum", Montanus.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.   2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.   3 Set a watch, O LORD, before my mouth; keep the door of my lips.   4 Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.

      Mercy to accept what we do well, and grace to keep us from doing ill, are the two things which we are here taught by David's example to pray to God for.

      I. David loved prayer, and he begs of God that his prayers might be heard and answered, Psalms 141:1; Psalms 141:2. David cried unto God. His crying denotes fervency in prayer; he prayed as one in earnest. His crying to God denotes faith and fixedness in prayer. And what did he desire as the success of his prayer? 1. That God would take cognizance of it: "Give ear to my voice; let me have a gracious audience." Those that cry in prayer may hope to be heard in prayer, not for their loudness, but their liveliness. 2. That he would visit him upon it: Make haste unto me. Those that know how to value God's gracious presence will be importunate for it and humbly impatient of delays. He that believes does not make haste, but he that prays may be earnest with God to make haste. 3. That he would be well pleased with him in it, well pleased with his praying and the lifting up of his hands in prayer, which denotes both the elevation and enlargement of his desire and the out-goings of his hope and expectation, the lifting up of the hand signifying the lifting up of the heart, and being used instead of lifting up the sacrifices which were heaved and waved before the Lord. Prayer is a spiritual sacrifice; it is the offering up of the soul, and its best affections, to God. Now he prays that this may be set forth and directed before God as the incense which was daily burnt upon the golden altar, and as the evening sacrifice, which he mentions rather than the morning sacrifice, perhaps because this was an evening prayer, or with an eye to Christ, who, in the evening of the world and in the evening of the day, was to offer up himself a sacrifice of atonement, and establish the spiritual sacrifices of acknowledgement, having abolished all the carnal ordinances of the law. Those that pray in faith may expect it will please God better than an ox or bullock. David was now banished from God's court, and could not attend the sacrifice and incense, and therefore begs that his prayer might be instead of them. Note, Prayer is of a sweet-smelling savour to God, as incense, which yet has no savour without fire; nor has prayer without the fire of holy love and fervour.

      II. David was in fear of sin, and he begs of God that he might be kept from sin, knowing that his prayers would not be accepted unless he took care to watch against sin. We must be as earnest for God's grace in us as for his favour towards us. 1. He prays that he might not be surprised into any sinful words (Psalms 141:3; Psalms 141:3): "Set a watch, O Lord! before my mouth, and, nature having made my lips to be a door to my words, let grace keep that door, that no word may be suffered to go out which may in any way tend to the dishonour of God or the hurt of others." Good men know the evil of tongue-sins, and how prone they are to them (when enemies are provoking we are in danger of carrying our resentment too far, and of speaking unadvisedly, as Moses did, though the meekest of men), and therefore they are earnest with God to prevent their speaking amiss, as knowing that no watchfulness or resolution of their own is sufficient for the governing of their tongues, much less of their hearts, without the special grace of God. We must keep our mouths as with a bridle; but that will not serve: we must pray to God to keep them. Nehemiah prayed to the Lord when he set a watch, and so must we, for without him the watchman walketh but in vain. 2. That he might not be inclined to any sinful practices (Psalms 141:4; Psalms 141:4): "Incline not my heart to any evil thing; whatever inclination there is in me to sin, let it be not only restrained, but mortified, by divine grace." The example of those about us, and the provocations of those against us, are apt to stir up and draw out corrupt inclinations. We are ready to do as others do, and to think that if we have received injuries we may return them; and therefore we have need to pray that we may never be left to ourselves to practise any wicked work, either in confederacy with or in opposition to the men that work iniquity. While we live in such an evil world, and carry about with us such evil hearts, we have need to pray that we may neither be drawn in by any allurement nor driven on by any provocation to do any sinful thing. 3. That he might not be ensnared by any sinful pleasures: "Let me not eat of their dainties. Let me not join with them in their feasts and sports, lest thereby I be inveigled into their sins." Better is a dinner of herbs, out of the way of temptation, than a stalled ox in it. Sinners pretend to find dainties in sin. Stolen waters are sweet; forbidden fruit is pleasant to the eye. But those that consider how soon the dainties of sin will turn into wormwood and gall, how certainly it will, at last, bite like a serpent and sting like an adder, will dread those dainties, and pray to God by his providence to take them out of their sight, and by his grace to turn them against them. Good men will pray even against the sweets of sin.