Psalm 141:5
Let the righteous man strike me; let his rebuke be an act of loving devotion. It is oil for my head; let me not refuse it. For my prayer is ever against the deeds of the wicked.
Let a righteous man strike me
The phrase begins with an invitation for correction from a "righteous man." In Hebrew, the word for "righteous" is "tsaddiq," which denotes someone who is just, ethical, and in right standing with God. The psalmist, David, acknowledges the value of receiving correction from someone who is aligned with God's will. The "strike" here is metaphorical, suggesting a form of discipline or correction that is intended for growth and improvement. In the ancient Near Eastern context, discipline from a righteous person was seen as a form of love and care, much like a shepherd guiding his sheep.

it is kindness
The Hebrew word for "kindness" is "chesed," which is often translated as loving-kindness or steadfast love. This term is rich with covenantal overtones, reflecting God's loyal love for His people. David perceives the correction from a righteous person as an act of "chesed," a benevolent act that seeks his ultimate good. This perspective aligns with the broader biblical teaching that God disciplines those He loves (Hebrews 12:6).

let him rebuke me
The word "rebuke" in Hebrew is "yakach," which means to correct or reprove. This is not a harsh condemnation but a constructive criticism aimed at bringing about repentance and spiritual growth. In the biblical tradition, rebuke is a necessary component of wisdom and maturity. Proverbs 27:5-6 highlights the value of open rebuke over hidden love, emphasizing that faithful are the wounds of a friend.

it is oil for my head
Oil in the ancient world was a symbol of blessing, healing, and anointing. The application of oil was often associated with joy and the presence of the Holy Spirit. By comparing rebuke to "oil for my head," David suggests that correction is not only beneficial but also sanctifying. It is a means of spiritual refreshment and empowerment, much like the anointing of a king or priest.

Let me not refuse it
David expresses a willingness to accept correction, recognizing its value. The Hebrew verb here implies a conscious decision to embrace discipline rather than reject it. This attitude reflects humility and a desire for personal growth. In the broader scriptural context, the refusal of wisdom and correction is often associated with folly and pride (Proverbs 1:7).

for my prayer is ever against the deeds of the wicked
David concludes by contrasting his openness to righteous correction with his opposition to wickedness. His "prayer" is a continual plea for justice and righteousness, aligning his heart with God's purposes. The Hebrew word for "prayer" is "tefillah," which encompasses not just requests but also meditation and communion with God. David's commitment to prayer underscores his reliance on divine guidance and his rejection of evil.

Persons / Places / Events
1. David
Traditionally attributed as the author of this psalm, David is expressing a desire for righteous correction and guidance.

2. Righteous Man
Represents those who live according to God's will and are capable of providing godly correction.

3. Wicked
Refers to those who act against God's commandments, whose deeds David opposes through prayer.
Teaching Points
Embrace Correction
Understand that correction from a righteous person is an act of love and kindness. It is meant to guide us back to the right path.

Value of Rebuke
Just as oil was used for anointing and healing, a rebuke from a righteous person can be healing and restorative for our spiritual lives.

Prayer Against Wickedness
Maintain a prayerful stance against the deeds of the wicked, seeking God's intervention and justice.

Humility in Receiving Correction
Cultivate a humble heart that is open to receiving correction without defensiveness or pride.

Community Accountability
Engage in a community of believers where mutual correction and encouragement are practiced for spiritual growth.
Bible Study Questions
1. How can we discern who is a "righteous man" from whom we should accept correction?

2. In what ways can receiving a rebuke be compared to "oil for my head" in our spiritual journey?

3. How does the concept of accepting correction relate to the broader biblical theme of humility?

4. What practical steps can we take to ensure our prayers are aligned against the deeds of the wicked?

5. How can we foster an environment in our church or community that encourages loving and constructive rebuke?
Connections to Other Scriptures
Proverbs 27:6
This verse speaks about the faithful wounds of a friend, which aligns with the idea of receiving correction from a righteous person as an act of kindness.

Hebrews 12:11
Discusses the discipline from God as something that may be painful but ultimately yields righteousness, similar to the rebuke from a righteous person.

James 5:16
Encourages believers to confess sins to one another and pray for each other, highlighting the importance of community and accountability.
A Wise ReproverWeekly PulpitPsalm 141:5
Advantages of Christian ReproofD. L. Carroll, D. D.Psalm 141:5
How We May Bring Our Hearts to Bear ReproofsPsalm 141:5
Intercessory PrayerPsalm 141:5
Praying for OthersS. Conway Psalm 141:5
Reproof and KindnessR. Tuck Psalm 141:5
The Excellent Oil of Reproof; Or, Kindness SmitingS. Conway Psalm 141:5
The Reproof of the RighteousEssex RemembrancerPsalm 141:5
A Comprehensive PrayerC. Short Psalm 141:1-10
An Invocation for the Truly Desirable in Human LifeHomilistPsalm 141:1-10
Keep Me from the SnaresS. Conway Psalm 141:1-10
People
David, Psalmist, Saul
Places
Jerusalem
Topics
Always, Anoint, Beat, Break, Calamities, Choice, Continually, Continue, Correct, Deeds, Disalloweth, Evil, Evildoers, Excellent, God-fearing, Kindness, Myself, Oil, Prayer, Punishment, Rebuke, Refuse, Reprove, Righteous, Sinners, Smite, Strike, Upright, Vexations, Wicked, Wickedness, Yet
Dictionary of Bible Themes
Psalm 141:5

     4488   oil
     5549   speech, positive
     5777   admonition
     5821   criticism, among believers
     8737   evil, responses to

Library
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

Catherine Winkworth—Lyra Germanica: The Christian Year

And Lest it Should Seem that Necessary Continence was to be Hoped for From...
2. And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; "Set, O Lord, a watch to my mouth, and a door of Continence around my lips." [1810] But in this witness of the divine speech, if we understand "mouth" as we ought to understand it, we perceive how great a gift of God Continence there set is. Forsooth it is little to contain the mouth of the body, lest any thing burst forth
St. Augustine—On Continence

For Acceptance in Prayer, and Daily Guidance. --Ps. cxli.
For Acceptance in Prayer, and daily Guidance.--Ps. cxli. Lord, let my prayer like incense rise, And when I lift my hands to Thee, As on the evening sacrifice Look down from heaven well-pleased on me. Set Thou a watch to keep my tongue, Let not my heart to sin incline; Save me from men who practise wrong, Let me not share their mirth and wine. But let the righteous, when I stray, Smite me in love,--his strokes are kind; His mild reproofs, like oil, allay The wounds they make, and heal the mind.
James Montgomery—Sacred Poems and Hymns

Epistle xxxv. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. In the past year I received the letters of your most sweet Holiness; but on account of the extreme severity of my sickness have been unable to reply to them until now. For lo, it is now almost full two years that I have been confined to my bed, afflicted with such pains of gout that I have hardly been able to rise on feast-days for as much as three hours space to solemnize mass. And I am soon compelled by severe pain to lie down, that
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How Some of the Heavenly Lovers Died Also of Love.
All the elect then, Theotimus, died in the habit of holy love; but further, some died even in the exercise of it, others for this love, and others by this same love. But what belongs to the sovereign degree of love is, that some die of love; and then it is that love not only wounds the soul, so as to make her languish, but even pierces her through, delivering its blow right in the middle of the heart, and so fatally, that it drives the soul out of the body;--which happens thus. The soul, powerfully
St. Francis de Sales—Treatise on the Love of God

That all Hope and Trust is to be Fixed in God Alone
O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not Thou, O Lord my God, whose mercies are without number? Where hath it been well with me without Thee? Or when could it be evil whilst Thou wert near? I had rather be poor for Thy sake, than rich without Thee. I choose rather to be a pilgrim upon the earth with Thee than without Thee to possess heaven. Where Thou art, there is heaven; and where Thou are not,
Thomas A Kempis—Imitation of Christ

In this So Great Conflict, Wherein Man under Grace Lives...
13. In this so great conflict, wherein man under Grace lives, and when, being aided, he fights well, rejoices in the Lord with trembling, there yet are not wanting even to valiant warriors, and mortifiers however unconquered of the works of the flesh, some wounds of sins, for the healing of which they may say daily, "Forgive us our debts:" [1855] against the same vices, and against the devil the prince and king of vices, striving with much greater watchfulness and keenness by the very prayer, that
St. Augustine—On Continence

The Theology of St. Hilary of Poitiers.
This Chapter offers no more than a tentative and imperfect outline of the theology of St. Hilary; it is an essay, not a monograph. Little attempt will be made to estimate the value of his opinions from the point of view of modern thought; little will be said about his relation to earlier and contemporary thought, a subject on which he is habitually silent, and nothing about the after fate of his speculations. Yet the task, thus narrowed, is not without its difficulties. Much more attention, it is
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Wherefore Let this be the First Thought for the Putting on of Humility...
42. Wherefore let this be the first thought for the putting on of humility, that God's virgin think not that it is of herself that she is such, and not rather that this best "gift cometh down from above from the Father of Lights, with Whom is no change nor shadow of motion." [2172] For thus she will not think that little hath been forgiven her, so as for her to love little, and, being ignorant of the righteousness of God, and wishing to establish her own, not to be made subject to the righteousness
St. Augustine—Of Holy Virginity.

Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple
J. W. McGarvey—The Four-Fold Gospel

The Daily Walk with Others (I. ).
When the watcher in the dark Turns his lenses to the skies, Suddenly the starry spark Grows a world upon his eyes: Be my life a lens, that I So my Lord may magnify We come from the secrecies of the young Clergyman's life, from his walk alone with God in prayer and over His Word, to the subject of his common daily intercourse. Let us think together of some of the duties, opportunities, risks, and safeguards of the ordinary day's experience. A WALK WITH GOD ALL DAY. A word presents itself to be
Handley C. G. Moule—To My Younger Brethren

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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