Psalm 141:7
As when one plows and breaks up the soil, so our bones have been scattered at the mouth of Sheol.
As when one plows and breaks up the earth
This phrase evokes the imagery of a farmer diligently working the soil, a common sight in ancient agrarian societies. The Hebrew root for "plows" is "ḥāraš," which means to cut or engrave, suggesting a deep and transformative action. In a spiritual sense, this can be seen as God preparing the hearts of His people, breaking up the hardened ground to make it receptive to His word. Historically, plowing was a labor-intensive process, symbolizing the effort required to cultivate spiritual growth and repentance.

our bones have been scattered
The scattering of bones is a vivid metaphor for destruction and desolation. In the Hebrew context, bones represent the essence of life and strength. The scattering implies a complete and utter defeat, often associated with the aftermath of a battle. This imagery can be linked to the consequences of sin and disobedience, where the people of God find themselves spiritually defeated and in need of divine intervention. It serves as a reminder of the fragility of human life and the need for God's restoration.

at the mouth of Sheol
Sheol, in Hebrew thought, is the realm of the dead, a place of darkness and separation from God. The "mouth of Sheol" suggests the brink of death or the edge of the grave. This phrase underscores the severity of the situation, where the psalmist feels close to death or spiritual ruin. In a broader theological context, it highlights the hope of deliverance and resurrection, as believers trust in God's power to save them from the depths of despair and bring them back to life. The imagery of Sheol serves as a powerful reminder of the ultimate victory over death through faith in God.

Persons / Places / Events
1. David
Traditionally attributed as the author of Psalm 141, David is expressing a deep sense of vulnerability and seeking God's protection and guidance.

2. Sheol
In Hebrew thought, Sheol is the realm of the dead, often depicted as a place of darkness and separation from the living.

3. Imagery of Plowing
The act of plowing and breaking up soil is used metaphorically to describe destruction or scattering, emphasizing the depth of despair or defeat.
Teaching Points
Understanding Despair
Recognize that even the faithful experience moments of deep despair and vulnerability. David's imagery of bones scattered at Sheol's mouth reflects a profound sense of hopelessness that believers may encounter.

God's Sovereignty Over Death
Despite the imagery of death and Sheol, believers can trust in God's sovereignty and power to redeem and restore, as seen in the resurrection hope throughout Scripture.

Prayer as a Refuge
David's psalm is a prayer, reminding us that in times of distress, turning to God in prayer is a vital refuge and source of strength.

The Reality of Spiritual Warfare
The scattering of bones can symbolize spiritual attacks or trials. Believers are called to remain vigilant and seek God's protection.

Hope in Restoration
Just as plowed soil can lead to new growth, God can bring renewal and restoration from our brokenness and despair.
Bible Study Questions
1. How does the imagery of plowing and breaking up soil in Psalm 141:7 help us understand the depth of David's despair?

2. In what ways can the concept of Sheol in this verse be related to feelings of spiritual or emotional death in our lives?

3. How does the hope of restoration, as seen in Ezekiel 37, provide encouragement when we feel like our "bones have been scattered"?

4. What practical steps can we take to make prayer a refuge during times of spiritual warfare or deep distress?

5. How can understanding God's sovereignty over life and death change our perspective on the trials we face?
Connections to Other Scriptures
Psalm 23
The imagery of walking through the "valley of the shadow of death" connects to the theme of facing death or deep despair, yet with a reliance on God's presence.

Ezekiel 37
The vision of the dry bones being brought to life parallels the imagery of bones scattered, highlighting God's power to restore and bring life from death.

Job 7
Job's lament about the brevity and suffering of life resonates with the themes of despair and the proximity of Sheol.
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
Eyes Steadfastly Fixed on GodA. Rowland, B. A.Psalm 141:7-8
The Scattered Bones and the Uplifted LookJ. Leckie, D. D.Psalm 141:7-8
The Victory of FaithS. Conway Psalm 141:7, 8
People
David, Psalmist, Saul
Places
Jerusalem
Topics
Bones, Breaketh, Breaks, Broken, Cleaves, Cleaveth, Command, Cutteth, Grave, Grave's, Mouth, Open, Plough, Ploweth, Plows, Ripping, Rock, Saul, Scattered, Shatters, Sheol, Strewn, Tilling, Underworld, Wood
Dictionary of Bible Themes
Psalm 141:7

     4498   ploughing
     5137   bones
     5167   mouth

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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