But my eyes are to you, O GOD the Lord: in you is my trust; leave not my soul destitute.
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EXPOSITORY (ENGLISH BIBLE)Psalm 25:15.Psalm 141:8. But mine eyes are unto thee — But in this sore distress I fix my thoughts on thee, O God, the Lord, the only living and true God, and governor of all things; in thee is my trust, &c. — In thee I repose an assured confidence that thou wilt not leave me without support and protection, much less wilt thou abandon me to the malice of those that seek to take away my life. This verse, says Mr. Peters, shows us what was David’s support under his extraordinary trials: it was a firm trust in God, as the great Lord and Ruler of the world: and a steady resolution to obey him in all things. “Among the sayings of Pythagoras this was one, απλωσον σεαυτον, simplify thyself, that is, ‘reduce thy conduct, if possible, to one single aim, and pursue it without weariness, or distraction.’ If this single aim be, to approve ourselves to God by such a course of life as he prescribes; to adhere strictly to our duty, with an eye to him who has commanded it, and patiently submit the issue of things to his all-wise and gracious providence; we have then hit upon that principle which here appears to have animated David, and may, with confidence, address our prayers to the great Lord and Sovereign of the world in all our straits and difficulties, as he does in the following part of the Psalm.” Leave not my soul destitute — Hebrew, make not my soul naked: deprive it not of thy favour and protection: or, do not pour out my soul, namely, unto death, as the same word, ערה, is used, Isaiah 53:12. In the language of the Holy Scriptures, God is said to do what he only permits or suffers to be done. But whether David here prays to have his life preserved from danger, or his soul from sin, may admit of a question. The words will suit with either explanation, and probably he might intend both; but chiefly the latter. We have seen, from Psalm 141:4, how earnestly he begs that God would protect him by his grace from complying with the idolatrous practices of the heathen, to whom he was about to flee for refuge; and it is remarkable that, in his last speech to Saul, he particularly dwells upon the danger to which his religion was exposed, 1 Samuel 26:19. They have driven me out this day from abiding in the inheritance of the Lord, saying, Go serve other gods. As if he had said, “They have done what lies in their power to drive me to idolatry, by forcing me into a country where I shall have the strongest temptations to it.” This was a thing he seems to have dreaded more than death; and therefore he prays against it in the next verse.
In thee is my trust - I rely on thee alone.
Leave not my soul destitute - My life; my all. Do not now leave me without thy gracious interposition; do not suffer this juncture to pass by without such an interposition as will end the war, and restore peace to me and to a distracted land.
Ps 141:1-10. This Psalm evinces its authorship as the preceding, by its structure and the character of its contents. It is a prayer for deliverance from sins to which affliction tempted him, and from the enemies who caused it.naked, as this word signifies, Psalm 137:7, and Aaron is said to have made the people naked, Exodus 32:25, i.e. deprived of thy favour and protection. Or, do not pour out my soul, to wit, unto death, as this word is used, Isaiah 53:12. John 11:41; but the eyes of his mind, or understanding, especially the eyes of faith and love; for it is expressive of his affection to God, his holy confidence in him, and humble hope and expectation of good things from him, in this his time of distress: his eyes were to him and him only, both for temporal food for himself and his men; and for spiritual food, for all supplies of grace, for wisdom and direction, for strength and assistance, for protection and deliverance;
in thee is my trust; not in himself, nor in his friends, nor in any creature, prince or potentate, but in the Lord, as the God of nature, providence, and grace; to which he was encouraged by his lovingkindness to him; by the everlasting strength in him; by what he had done for others and for him in times past; by the provisions he has made in his covenant and promises for those that trust in him, who are of all men most happy;
leave not my soul destitute; of daily food, of help and assistance, of the presence, spirit, and grace of God; or "naked" (g), and defenceless, but let it be surrounded or protected by almighty power and grace; or "pour not out my soul" (h), that is, unto death; suffer me not to be taken by enemies and slain; see Isaiah 53:12. The Targum is,
"in the Word (of the Lord) I trust, do not empty my soul,''
or "evacuate" (i) it, as Aben Ezra; that is, out of his body; for he observes, that the soul fills the body.But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.
EXEGETICAL (ORIGINAL LANGUAGES)8. But mine eyes] The conjunction must be rendered For, which gives no sense in connexion with Psalm 141:7. It must introduce the reason for the prayers of Psalm 141:1-4, or for the resolution to continue in prayer with which Psalm 141:5 ends. The impossibility of connecting Psalm 141:8 with Psalm 141:6-7 is an additional reason for thinking that these verses are misplaced.
mine eyes are unto thee] The attitude of expectant prayer. Cp. Psalm 25:15, note.
O God the Lord] Jehovah, Lord. Cp. Psalm 140:7, and see note on Psalm 109:21.
in thee is my trust] In thee have I taken refuge. He has put himself under Jehovah’s protection, and appeals to Him on the ground of this relationship. Cp. Psalm 2:12; Psalm 7:1; Psalm 57:1, and many other passages.
leave not my soul destitute] Rather, as R.V. marg., pour not thou out my life, suffer me not to perish. Cp. Isaiah 53:12. The figure is explained by the identification of life with the blood.
8–10. Concluding expression of confidence, with prayer for preservation and deliverance.Verse 8. - But mine eyes are unto thee, O God the Lord. I, however, the psalmist says, do not despair - I look to thee, O Jehovah the Lord (comp. Psalm 40:7) - in thee is my trust; leave not my soul destitute. The last clause is, literally, pour not out my soul; i.e. destroy me not - do not spill my life on the ground (comp. Isaiah 53:12). Psalm 141:1-10 is more after the manner of David than really Davidic; for instead of haste thee to me, David always says, haste thee for my help, Psalm 22:20; Psalm 38:23; Psalm 40:14. The לך that is added to בּקראי (as in Psalm 4:2) is to be explained, as in Psalm 57:3 : when I call to Thee, i.e., when I call Thee, who art now far from me, to me. The general cry for help is followed in Psalm 141:2 by a petition for the answering of his prayer. Luther has given an excellent rendering: Let my prayer avail to Thee as an offering of incense; the lifting up of my hands, as an evening sacrifice (Mein Gebet msse fur dir tgen wie ein Reuchopffer, Meine Hende auffheben, wie ein Abendopffer). תּכּון is the fut. Niph. of כּוּן, and signifies properly to be set up, and to be established, or reflexive: to place and arrange or prepare one's self, Amos 4:12; then to continue, e.g., Psalm 101:7; therefore, either let it place itself, let it appear, sistat se, or better: let it stand, continue, i.e., let my prayer find acceptance, recognition with Thee קטרת, and the lifting up of my hands מנחת־ערב. Expositors say that this in both instances is the comparatio decurtata, as in Psalm 11:1 and elsewhere: as an incense-offering, as an evening mincha. But the poet purposely omits the כּ of the comparison. He wishes that God may be pleased to regard his prayer as sweet-smelling smoke or as incense, just as this was added to the azcara of the meal-offering, and gave it, in its ascending perfume, the direction upward to God,
(Note: It is not the priestly קטרת תּמיד, i.e., the daily morning and evening incense-offering upon the golden altar of the holy place, Exodus 30:8, that is meant (since it is a non-priest who is speaking, according to Hitzig, of course John Hyrcanus), but rather, as also in Isaiah 1:13, the incense of the azcara of the meal-offering which the priest burnt (הקטיר) upon the altar; the incense (Isaiah 66:3) was entirely consumed, and not merely a handful taken from it.)
and that He may be pleased to regard the lifting up of his hands (משׂאת, the construct with the reduplication given up, from משּׂאת, or even, after the form מתּנת, from משּׂאה, here not oblatio, but according to the phrase נשׂא כפּים ידים, elevatio, Judges 20:38, Judges 20:40, cf. Psalm 28:2, and frequently) as an evening mincha, just as it was added to the evening tamı̂d according to Exodus 29:38-42, and concluded the work of the service of the day.
(Note: The reason of it is this, that the evening mincha is oftener mentioned than the morning mincha (see, however, 2 Kings 3:20). The whole burnt-offering of the morning and the meat-offering of the evening (2 Kings 16:15; 1 Kings 18:29, 1 Kings 18:36) are the beginning and close of the daily principal service; whence, according to the example of the usus loquendi in Daniel 9:21; Ezra 9:4., later on mincha directly signifies the afternoon or evening.)
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