Psalms 141:1-10 - Homiletics

Acceptable sacrifices.

The more distinctive teaching of this psalm respects—

I. THE SACRIFICE OF PRAYER . ( Psalms 141:2 , Psalms 141:8 , Psalms 141:9 .) When the sacrificial services of the tabernacle (or temple) could not be rendered, it was open to the devout Israelite to "lift up his hands" in reverent, believing prayer. And this, we are sure, was acceptable to "him that heareth prayer." The essence of all sacrifice was an appeal to God by the spirit of man, the going forth of the human spirit to the Divine Spirit; it was this that was symbolized by the incense or slain lamb. The presentation of the visible meant and expressed the offering of that which was invisible—the grateful, or the penitent or the dedicatory thought and feeling of the worshipper. Prayer, therefore, was of the essential nature of a true sacrifice. We cannot offer, at any altar, anything which is more well pleasing to God than the prayer which "goeth not forth from feigned lips," which rises from the heart—the morning sacrifice of supplication for guidance and protection throughout the duties and difficulties and temptations of the day; the evening sacrifice of thanksgiving for the blessings that have been bestowed, of prayer for the forgiveness of imperfect service, and of trustful surrender of body and spirit to the Divine keeping for the coming night.

II. THE SACRIFICE OF SPEECH AND SILENCE . ( Psalms 141:3 .) The psalmist prays God to "keep the door of his lips" (see Psalms 34:13 ; Psalms 39:1 ; James 3:3-12 ). It is well to ask God to do this, but it is also well to recognize that he requires of us that we should do this also. The use we make of our tongue, that member which is "our glory" ( Psalms 30:12 ; Psalms 57:8 ), and too often is our shame, is a very serious and important feature of our Christian life.

1. By a determined silence when we are tempted to speak and to strike, we may save ourselves and others from a "fire" ( James 3:6 ) which might desolate and destroy. He that "ruleth his spirit" and holdeth his tongue is a true conqueror ( Proverbs 16:32 ).

2. And when we use our tongue to utter words of conciliation, to express regret for inadvertent error or omission, to excuse unintentional or pardonable faultiness, to pardon wrong, to encourage weakness, to enlighten ignorance, to impel to duty or devotion, to lead men in prayer to God, we are offering a very acceptable sacrifice—"the calves of our lips" ( Hosea 14:2 ).

III. THE SACRIFICE OF SEPARATION AND ABSTINENCE . If we pray (see Psalms 141:4 ) to be delivered from an inclination to join the wicked in their evil courses and in their ungodly revelries, we must exercise in ourselves a strong restraint; we must resolve to "enter not into the path of the wicked," to "turn from it and pass away" ( Proverbs 4:14 , Proverbs 4:15 ). The duty of declining invitations from the unholy, of keeping away from the hearth and the table where nothing virtuous or valuable is to be gained, and where much that is most precious may be lost or injured, is a duty, a sacrifice, very needful to the young. Regard or disregard of it may make all the difference between life and death. A wise separateness from sin ( 2 Corinthians 6:17 ) will be a very acceptable sacrifice to him who is our thrice-holy Lord, will save us from a peril which has meant ruin to many who imagined themselves strong and safe, and will place us by the side of him who himself was "undefiled, separate from sinners" ( Hebrews 7:26 ).

IV. THE SACRIFICE OF DOCILITY . ( Psalms 141:5 .) "It is allowable to learn from an enemy." It is much more obviously right to learn from "the righteous;" and, though they speak reprovingly and reflect on what we have said or done, their words should be well received.

1. The correction of man may be, in truth, the guidance of God. He may be speaking to us through his servants; it has often been the case with others, and it may well be so with us. It may be a Samuel, or an Elijah, or a Nathan, or a Paul that is speaking in God's name.

2. We acknowledge ourselves to be in error, to be at fault, generally : why should we be unwilling to learn when we are so in particular instances!

3. The docile reception of rebuke may save us from much graver sorrow that we should otherwise suffer; it may result in an improvement of conduct and enlargement of usefulness for which we shall give God heartiest thanks.