| Barnes' Notes on the Bible Our bones are scattered at the grave's mouth - We are, indeed, now like bones scattered in the places of graves; we seem to be weak, feeble, disorganized. We are in a condition which of itself seems to be hopeless: as hopeless as it would be for dry bones scattered when they were buried to rise up and attack an enemy. The reference is to the condition of David and his followers as pursued by a mighty foe. His hope was not in his own forces, but in the power and interposition of God Psalm 141:8. As when one cutteth and cleaveth wood upon the earth - Like chips, blocks, splinters, that have no strength; as when these lie scattered around - a fit emblem of our feeble and scattered forces.
Gill's Exposition of the Entire BibleOur bones are scattered at the grave's mouth,.... Into which they were not suffered to be put, but lay unburied; or from whence they were dug up, and lay scattered about; which is to be understood of such of David's friends as fell into the hands of Saul and his men, and were slain: perhaps it may refer to the fourscore and five priests, and the inhabitants of Nob, slain by the order of Saul, 1 Samuel 22:18. Though the phrase may be only proverbial, and be expressive of the danger David and his men were in, and their sense of it, who looked upon themselves like dry bones, hopeless and helpless, and had the sentence of death in themselves, and were as it were at the mouth of the grave, on the brink of ruin; as when one cutteth and cleaveth wood upon the earth: and the chips fly here and there, and are disregarded; such was their case: or as men cut and cleave the earth with the plough, and it is tore up by it, and falls on each side of it, so are we persecuted, afflicted, and distressed by our enemies, and have no mercy shown us; so the Targum, "as a man that cuts and cleaves with ploughshares in the earth, so our members are scattered at the grave's mouth.'' The Syriac and Arabic versions understand it of the ploughshare cutting the earth.
The Treasury of David7 Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth. 8 But mine eyes are unto thee, O God the Lord: in thee is ray trust; leave not my soul destitute. 9 Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. 10 Let the wicked fall into their own nets, whilst that I withal escape. Psalm 141:7 David's case seemed hopeless: the cause of God in Israel was as a dead thing, even as a skeleton broken, and rotten, and shovelled out of the grave, to return as dust to its dust. "Our bones are scattered at the grave's mouth." There seemed to be no life, no cohesion, no form, order, or headship among the godly party in Israel: Saul had demolished it, and scattered all its parts, so that it did not exist as an organized whole. David himself was like one of these dried bones, and the rest of the godly were in much the same condition. There seemed to be no vitality or union among the holy seed; but their cause lay at death's door. "As when one cutteth and cleaveth wood upon the earth." They were like wood divided and thrown apart, not as one piece of timber, nor even as a bundle, but all cut to pieces, and thoroughly divided. Leaving out the word "wood," which is supplied by the translators, the figure relates to cleaving upon the earth, which probably means ploughing, but may signify any other form of chopping and splitting, such as felling a forest, tearing up bushes, or otherwise causing confusion and division, How often have good men thought thus of the cause of God! Wherever they have looked, death, division, and destruction have stared them in the face. Cut and cloven, hopelessly sundered! Scattered, yea, scattered at the grave's mouth! Split up and split for the fire! Such the cause of God and truth has seemed to be. "Upon the earth" the prospect was wretched; the field of the church was ploughed, harrowed, and scarified: it had become like a wood-chopper's yard, where everything was doomed to be broken up. We have seen churches in such a state, and have been heart-broken. What a mercy that there is always a place above the earth to which we can look! There lives One who will give a resurrection to his cause, and a reunion to his divided people. He will bring up the dead bones from the grave's mouth, and make the dried faggots live again. Let us imitate the Psalmist in Psalm 141:8, and look up to the living God. Psalm 141:8 "But mine eyes are unto thee, O God the Lord." He looked upward and kept eyes fixed there. He regarded duty more than circumstances; he considered his promise rather than the external providence; and he expected from God rather than from men. He did not shut his eyes in indifference or despair, neither did he turn them to the creature in vain confidence, but he gave his eyes to his God, and saw nothing to fear. Jehovah his Lord is also his hope. Thomas called Jesus Lord and God, and David here speaks of his God and Lord. Saints delight to dwell upon the divine names when they are adoring or appealing. "In thee is my trust." Not alone in thine attributes or in thy promises, but in thyself. Others might confide where they chose, but David kept to his God, in him he trusted always, only, confidently, and unreservedly. "Leave not my soul destitute"; as it would be if the Lord did not remember and fulfil his promise. To be destitute in circumstances is bad, but to be destitute in soul is far worse; to be left of friends is a calamity, but to be left of God would be destruction. Destitute of God is destitution with a vengeance. The comfort is that God hath said, "I will never leave thee nor forsake thee." Psalm 141:9 "Keep me from the snares which they have laid for me." He had before asked, in Psalm 141:3, that the door of his mouth might be kept; but his prayer now grows into "Keep me." He seems more in trouble about covert temptation than concerning open attacks. Brave men do not dread battle, but they hate secret plots. We cannot endure to be entrapped like unsuspecting animals; therefore we cry to the God of wisdom for protection. "And the gins of the workers of iniquity." These evil workers sought to catch David in his speech or acts. This was in itself a piece of in-equity, and so of a piece with the rest of their conduct. They were bad themselves, and they wished either to make him like themselves, or to cause him to seem so. If they could not catch the good man in one way, they would try another; snares and gins should be multiplied, for anyhow they were determined to work his ruin. Nobody could preserve David but the Omniscient and Omnipotent One, he also will preserve us. It is hard to keep out of snares which you cannot see, and to escape gins which you cannot discover. Well might the much-hunted Psalmist cry, "Keep me. Psalm 141:10 "Let the wicked fall into their own nets, whilst that I withal escape." It may not be a Christian prayer, but it is a very just one, and it takes a great deal of grace to refrain from crying Amen to it; in fact, grace does not work towards making us wish otherwise concerning the enemies of holy men. Do we not all wish the innocent to be delivered, and the guilty to reap the result of their own malice? Of course we do, if we are just men. There can be no wrong in desiring that to happen in our own case which we wish for all good men. Yet is there a more excellent way.
Geneva Study BibleOur bones are scattered at the {h} grave's mouth, as when one cutteth and cleaveth wood upon the earth. (h) Here it appears that David was miraculously delivered out of many deaths as in 2Co 1:9,10.
Wesley's Notes 141:7 Our bones - Our case is almost as hopeless as of those who are dead, and whose bones are scattered in several places.
Matthew Henry's Concise Commentary141:5-10 We should be ready to welcome the rebuke of our heavenly Father, and also the reproof of our brethren. It shall not break my head, if it may but help to break my heart: we must show that we take it kindly. Those who slighted the word of God before, will be glad of it when in affliction, for that opens the ear to instruction. When the world is bitter, the word is sweet. Let us lift our prayer unto God. Let us entreat him to rescue us from the snares of Satan, and of all the workers of iniquity. In language like this psalm, O Lord, would we entreat that our poor prayers should set forth our only hope, our only dependence on thee. Grant us thy grace, that we may be prepared for this employment, being clothed with thy righteousness, and having all the gifts of thy Spirit planted in our hearts.
Matthew Henry's Whole Bible CommentaryVerses 5-10 Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (v. 5): let the righteous smite me; it shall be a kindness. The righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble." But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise. 1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: "Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin." 2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for reproofs of instruction are the way of life (Prov. 6:23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Prov. 27:6) or the song of fools, Eccl. 7:5. David blessed God for Abigail's seasonable admonition, 1 Sa. 25:32. 3. We must reckon ourselves helped and healed by it: It shall be as an excellent oil to a wound, to mollify it and close it up; it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, "I am not of that mind; it is my sin that has broken my head, that has broken my bones, Ps. 51:8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not break my head, if it may but help to break my heart." 4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: "Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended), for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain." II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (v. 6): "When their judges" (Saul and his officers who judged and condemned David, and would themselves be sole judges) "are overthrown in stony places, among the rocks in the wilderness, then they shall hear my words, for they are sweet." Some think this refers to the relentings that were in Saul's breast when he said, with tears, Is this thy voice, my son David? 1 Sa. 24:16; 26:21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted. III. David complains of the great extremity to which he and his friends were reduced (v. 7): Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps: As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Ps. 129:3. Can these dry bones live? IV. David casts himself upon God, and depends upon him for deliverance: "But my eyes are unto thee (v. 8); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in thee is my trust." Those that have their eye towards God may have their hopes in him. V. He prays that God would succour and relieve him as his necessity required. 1. That he would comfort him: "Leave not my soul desolate and destitute; still let me see where my help is." 2. That he would prevent the designs of his enemies against him (v. 9): "Keep me from being taken in the snare they have laid for me; give me to discover it and to evade it." Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it. 3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (v. 10): let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves. Nec lex est justioir ulla quam necis artifices arte perire sua-No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous. |
