Psalm 141:10
Let the wicked fall into their own nets, while I pass by in safety.
Let the wicked fall
The phrase "Let the wicked fall" invokes a plea for divine justice. The Hebrew root for "wicked" is "רָשָׁע" (rasha), which refers to those who are morally wrong or guilty. In the context of the Psalms, the "wicked" are often those who oppose God's will and oppress the righteous. The psalmist's request for them to "fall" suggests a desire for their plans to fail and for them to face the consequences of their actions. This reflects a common biblical theme where the wicked are ensnared by their own schemes, as seen in Proverbs 26:27, emphasizing the moral order established by God.

into their own nets
The imagery of "nets" is significant in biblical literature, often symbolizing traps or snares set by the wicked to capture the innocent. The Hebrew word for "nets" is "רֶשֶׁת" (reshet), which can refer to literal hunting nets or metaphorical traps. The psalmist's prayer that the wicked fall "into their own nets" highlights the poetic justice of their schemes backfiring. This reflects the biblical principle that those who plot evil will ultimately be ensnared by their own devices, as seen in Psalm 7:15-16. It serves as a reminder of God's sovereignty and justice, where evil is self-defeating.

while I pass by in safety
The phrase "while I pass by in safety" conveys a sense of divine protection and deliverance. The Hebrew root for "pass by" is "עָבַר" (avar), which can mean to cross over or escape. The psalmist expresses confidence in God's ability to protect the righteous, allowing them to "pass by" the dangers that ensnare the wicked. "In safety" underscores the peace and security that come from trusting in God's providence. This assurance is echoed throughout the Psalms, where the faithful are often depicted as being shielded by God's presence, as in Psalm 23:4. It inspires believers to trust in God's protection amidst life's trials, knowing that He will guide them safely through adversities.

Persons / Places / Events
1. David
Traditionally attributed as the author of Psalm 141, David is expressing a prayer for protection and deliverance from the wicked.

2. The Wicked
Refers to those who plot evil against the righteous, setting traps and snares.

3. Nets
Symbolic of the traps and schemes devised by the wicked to ensnare the righteous.

4. Safety
Represents the divine protection and deliverance that David seeks from God.

5. God
The ultimate protector and deliverer, whom David trusts to ensure his safety.
Teaching Points
Trust in Divine Justice
Believers are encouraged to trust in God's justice rather than seeking revenge. God is aware of the schemes of the wicked and will ensure that justice prevails.

Prayer for Protection
Like David, Christians should actively pray for God's protection against the schemes of the wicked. Prayer is a powerful tool for seeking divine intervention.

God's Sovereignty
This verse reminds us of God's sovereignty over all situations. Even when the wicked plot against us, God is in control and can turn their schemes against them.

Righteous Living
Believers are called to live righteously and avoid falling into the traps of sin. By walking in God's ways, we can pass by in safety.

Faith in Action
While trusting in God, believers should also take practical steps to avoid the snares of the wicked, using wisdom and discernment in their daily lives.
Bible Study Questions
1. How does Psalm 141:10 reflect the theme of divine justice, and how can this understanding impact our response to personal injustices?

2. In what ways can we incorporate David's example of prayer for protection into our own prayer life?

3. How do the themes in Psalm 141:10 connect with the broader biblical account of God's sovereignty and protection?

4. What practical steps can we take to avoid falling into the traps set by the wicked, as suggested by this verse?

5. How can we apply the principle of trusting in God's justice in our interactions with those who oppose us or seek to harm us?
Connections to Other Scriptures
Psalm 7:15-16
This passage also speaks of the wicked falling into the pit they have made, highlighting the theme of divine justice.

Proverbs 26:27
This verse echoes the idea that those who dig a pit for others will fall into it themselves, reinforcing the concept of retributive justice.

Psalm 57:6
Similar imagery of the wicked falling into their own traps, emphasizing God's protection over the righteous.

1 Samuel 24:15
David's reliance on God to judge between him and his enemies, trusting in divine justice rather than taking matters into his own hands.
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
142, David, Escape, Fall, Free, Maschil, Nets, Pass, Prayer, Psalm, Safely, Safety, Sinners, Themselves, Till, Whilst, Wicked, Withal
Dictionary of Bible Themes
Psalm 141:10

     5425   net
     5562   suffering, innocent

Psalm 141:8-10

     5511   safety

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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