Psalms 141:10

Let the wicked fall into their own nets,.... Which they have laid for others, as they very often do; see Psalms 7:15; or "into his net" (k), either Saul into his own net, and others with him, so

Let the wicked fall into their own nets, whilst that I withal escape.

Into their own nets, Heb. into his nets; either into God’ s nets, the relative being put without the antecedent, as is usual in such cases, where it is easily understood; or, each into his own nets, to wit, the mischiefs which he designs against me. Withal, or, together, to wit, with my followers; or, in like manner, as I have done formerly. But this word may seem to be more fitly joined to the foregoing clause, to which it is next placed in the Hebrew, and the verse may be and is by divers, both ancient and later translators, thus rendered, Let the wicked fall (or, the wicked shall fall) into their own nets together, (altogether, or alike, one as well as another, Saul himself not excepted, whom though I dare not destroy, God will judge,) whilst that I escape; am preserved from that common calamity in which mine enemies shall perish; which was verified by the event. For David was strangely kept out of harm’ s way when Saul and others of David’ s enemies were cut off by the Philistines, 1 Samuel 31.

Psalms 141:10 Let the wicked fall into their own nets, whilst that I withal escape.Ver. 10. Let the wicked fall] Metaphora a piscibus, saith Tremellius, as fishes in casting nets, Isaiah 19:8. Whilst that I withal escape] The righteous is delivered out of trouble, and the wicked cometh in his stead, Proverbs 9:8. It appeareth at length that simple honesty is the best policy, and wicked policy the greatest simplicity, and most self-destructive.

(10) Comp. Psalms 7:15. Withal.—Probably, altogether (“whilst I altogether escape”), which some join with the previous clause, “Let the wicked fall into their own nets together, whilst I escape.”

Verse 10. Let the wicked fall into their own nets] This is generally the case; those who lay snares for others fall into them themselves. Harm watch, harm catch, says the old adage. How many cases have occurred where the spring guns that have been set for thieves have shot some of the family! I have known some dismal cases of this kind, where some of the most amiable lives have been sacrificed to this accursed machine. Whilst - I withal escape.] They alone are guilty; they alone spread the nets and gins; I am innocent, and God will cause me to escape. ANALYSIS OF THE HUNDRED AND FORTY-FIRST PSALM The contents and sum of the Psalm are the following: - I. His prayer, Psalms 141:1-2. II. That God would restrain his tongue, and compose his mind, that through anger or impatience he offend not, Psalms 141:3-4. III. He prays that if he must be reproved, it be by the just, not the unjust man, Psalms 141:5; whose judgment he declares, Psalms 141:5-6, and will not have any society with him. IV. He shows the malice of the wicked to good men, Psalms 141:6-7. V. He puts his trust in God, and prays to be delivered from snares, Psalms 141:8-10. I. 1. "Lord, I cry unto thee," c. Speedily hear my prayer, which is fervently and affectionately addressed to thee. 2. "Let my prayer be set forth before thee," &c. Which was offered with the sacrifice. Why does David pray that his prayer might be accepted as the evening rather than the morning sacrifice? Perhaps the evening sacrifice might be more noble, as a figure of Christ's sacrifice on the cross, which was in the evening. II. His second petition is, that God would restrain his tongue, that he might know when to speak and when to be silent. The metaphor is taken from the watch and gate of a city, which, to be safely kept, no one must be suffered to go in or out that ought not. The gate will not be sufficient without the watch for it will be always shut, or ever open. His third petition is for his heart, because it is deceitful above all things. Man is weak without the grace of God. 1. "Incline not my heart," c. Suffer it not to be bent, or set on any evil thing. 2. "Incline not my heart to practices," &c. To do iniquity, being invited by their example. 3. "Let me not eat," &c. Partake with them in their feasts, doctrines, feigned sanctity, power, riches, or dignities. III. His fourth petition is, that if reproved, it may be in the kindness of friendship, not revenge or bitterness. 1. "Let the righteous smite me," &c. Smite with a reproof. 2. "It shall be a kindness," &c. I shall account it an act of charity, and I will love him for it. 3. "And let him reprove me," &c. An excellent oil, to heal my wounds of sin. IV.

10. into their own nets] Heb. into his own nets, i.e. each into his own net. “The enginer” is “hoist with his own petar.” For the thought that the plots of the wicked recoil upon themselves cp. Psalms 140:11; Psalms 7:15-16; Psalms 9:16. withal escape] Lit. pass on unharmed, at the same time as they are caught in their own snare. Additional Note The P.B.V. of Psalms 141:5-7 gives a striking example of the use which Coverdale made of S. Mόnster’s version in revising his translation of 1535 for the ‘Great Bible’ of 1539 (see Introd. p. lxxiii), and also of the variations between the editions of the Great Bible. Coverdale’s version of 1535 is: “Let the rightuous (rather) smite me frendly, and reprove me: so wil I take it, as though he had poured oyle upτ my heade: it shal not hurte my heade, yee I wil praye yet for their wickednesse. Their iudges stτble at the stone, yet heare they my wordes, ye they be ioyfull. Oure bones lye scatered before ye pytt, like as when one graueth and dyggeth vp the grounde.” In the Great Bible of 1539, reprinted in April 1540, the only change (with the exception of variations of spelling) is in Psalms 141:6, which runs: “Let theyr judges stomble in stony places: that they may heare my wordes, for they are swete.” But in the second Great Bible, also published in 1540, all the changes with which we are familiar in the P.B.V. have been introduced. The passage runs thus: “Let the ryghteous rather smyte me frendly and reproue me. But let not ther preciouse balmes: breake myne heed, yee, I wyll praye yet agaynste theyr wyckednesse. Lett theyr judges be overthrowen in stony places: that they may heare my wordes: for they are swete. Our bones lye scatered before the pit, lyke as whη one breaketh and heweth wood upτ ye erth.” The substantial changes are all taken from Mόnster’s version: “Percutiat me justus in pietate atque redarguat me, oleum autem praecipuum non frangat caput meum: quia adhuc oratio mea contra mala eorum. Praecipitentur in locis petrosis judices illorum, ut audiant sermones meos, quoniam suaves sunt. Sicut qui frangit et dissecat (ligna) in terra, dispersa sunt ossa nostra iuxta sepulchrum.”

Let the wicked fall into their own nets - See the notes at Psalms 35:8. Compare Psalms 7:15-16.

10. Let the wicked fall, etc.—The verb is in the declarative future—the wicked shall fall into their own nets. Whilst that I withal escape—The Hebrew pointing seems at fault here.