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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Psalm 141:2 Commentaries: May my prayer be counted as incense before You; The lifting up of my hands as the evening offering.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<i>and</i> the lifting up of my hands <i>as</i> the evening sacrifice.</div><div id="jump">Jump to: <a href="/commentaries/barnes/psalms/141.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/psalms/141.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/psalms/141.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/psalms/141.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/psalms/141.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/psalms/141.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/psalms/141.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/psalms/141.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/psalms/141.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/psalms/141.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/psalms/141.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/psalms/141.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/psalms/141.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/psalms/141.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/psalms/141.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/psalms/141.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/psalms/139-23.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/psalms/141.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/psalms/141.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/psalms/141.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/kelly/psalms/141.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/psalms/141.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/psalms/141.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/psalms/141.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/psalms/141.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/psalms/141.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/parker/psalms/141.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/poole/psalms/141.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/psalms/141.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/psalms/141.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/psalms/141.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/psalms/141.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/tod/psalms/141.htm" title="Treasury of David">TOD</a> • <a href="/commentaries/wes/psalms/141.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/psalms/141.htm">Ellicott's Commentary for English Readers</a></div>(2) <span class= "bld">Set forth . . .</span>—See margin; but more literally, <span class= "ital">be erected, </span>suggesting the pillar of smoke (comp. Tennyson’s “Azure pillars of the hearth”) continually rising to heaven. Some think the <span class= "ital">incense </span>refers to the morning sacrifice, so that the verse will mean, “let my prayer rise regularly as morning and evening sacrifice.” But this is hardly necessary.<p><span class= "bld">Sacrifice</span>—<span class= "ital">i.e., </span>the offering of flour and oil, which followed the burnt offering both at morning and evening (<a href="/context/leviticus/2-1.htm" title="And when any will offer a meat offering to the LORD, his offering shall be of fine flour; and he shall pour oil on it, and put frankincense thereon:">Leviticus 2:1-11</a>; in Authorised Version,” meat offering “), and here probably associated specially with evening, because the prayer was uttered at the close of the day. (See Note, <a href="/psalms/141-3.htm" title="Set a watch, O LORD, before my mouth; keep the door of my lips.">Psalm 141:3</a>.)<p>For the “lifted hands,” here, from the parallelism, evidently only a symbol of prayer, and not a term for oblation, see <a href="/psalms/28-2.htm" title="Hear the voice of my supplications, when I cry to you, when I lift up my hands toward your holy oracle.">Psalm 28:2</a>, Note.<p>“For what are men better than sheep or goats,<p>That nourish a blind life within the Drain,<p>If, knowing God, they lift not hands of prayer,<p>Both for themselves, and those that call them friend.”<p>TENNYSON: <span class= "ital">Morte d’ Arthur,</span><p><div class="vheading2"><a href="/commentaries/maclaren/psalms/141.htm">MacLaren's Expositions</a></div>Psalms<span class="p"><br /><br /></span><span class="bld">THE INCENSE OF PRAYER<span class="p"><br /><br /></span><a href="/psalms/141-2.htm" title="Let my prayer be set forth before you as incense; and the lifting up of my hands as the evening sacrifice.">Psalm 141:2</a></span>.<span class="p"><br /><br /></span> 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 the Old Testament you find side by side these two trends of thought-a scrupulous carefulness for the observance of all the requirements of ritual worship, and a clear-eyed recognition that it was all external and symbolical and prophetic. Who was it that said ‘Obedience is better than sacrifice, and to hearken than the fat of rams’? Samuel, away back in the times when many scholars tell us that the loftier conceptions of worship had not yet emerged. Similar utterances are scattered throughout the Old Testament, and the prominence given to the more spiritual side depends not on the speaker’s date but on his disposition and devotion. So here this Psalmist, because his soul was filled with true longings after God, passes clear through the externals and says, ‘Here am I with no incense, but I have brought my prayer. I am empty-handed, but because my hands are empty, I lift them up to Thee; and Thou dost accept them, as if they were-yea, rather than if they were-filled with the most elaborate and costly sacrifices.’<span class="p"><br /><br /></span> So here are two thoughts suggested, which sound mere commonplace, but if we realised them, in our religious life, that life would be revolutionised; first, the incense of prayer; second, the sacrifice of the empty-handed. Let us look at these two points.<span class="p"><br /><br /></span><span class="bld">I. The Incense of Prayer. ‘Let my prayer come before Thee as incense.’<span class="p"><br /><br /></span> </span>Now, that symbol of incense is thus used in many places in Scripture. I need only remind you of one or two instances. You remember how, when the father of John the Baptist went into the Holy Place, as was his priestly duty at the time of the offering of the evening oblation, the whole multitude were in the Outer Court praying; he in the Inner Court, presenting the symbolical worship, and they, without, offering the real. Then, if we turn to the grand imagery of the Book of the Revelation, where we find the heavenly temple opened up to our reverent gaze, we read that the elders, the representatives of redeemed humanity, have ‘golden bowls full of odours, which are the prayers of the saints.’ So there is no fancifulness in interpreting the incense of the ancient ritual as meaning simply the prayers of devout hearts. Of course there has been a great deal of nonsense talked about the symbolical signification of these Old Testament rites, and there is need for sober sense to put the rein upon a vivid imagination in interpreting these; still clear utterances of Scripture as well as this verse itself remove all need for hesitation to accept this meaning of the symbol.<span class="p"><br /><br /></span> Now, let me remind you of the place which the Altar of Incense occupied. The Temple was divided into three courts, the Outer Court, the Holy Place, and the Holiest of All. The Altar of Incense stood in the second of these, the Holy Place; the Altar of Burnt Offering stood in the court without. It was not until that Altar, with its expiatory sacrifice, had been passed, that one could enter into the Holy Place, where the Altar of Incense stood. There were three pieces of furniture in that Place, the Altar of Incense, the Golden Candlestick, and the Table of the Shewbread. Of these three, the Altar of Incense stood in the centre. Twice a day the incense was kindled upon it by a priest, by means of live coals brought from the Altar of Burnt Offering in the Outer Court, and, thus kindled, the wreaths of fragrant smoke ascended on high. All day long the incense smouldered upon the altar; twice a day it was kindled into a bright flame.<span class="p"><br /><br /></span> Now, if we take these things with us, we can understand a little more of the depth and beauty of this prayer, and see how much it tells us of what we, as the priests of the most High God-which we are, if we are Christian people at all-ought to have in our censers.<span class="p"><br /><br /></span> I need not dwell upon the careful and sedulous preparation from pure spices which went to the making of the incense. So we have to prepare ourselves by sedulous purity if there is to be any life or power in our devotions. But I pass from that, and ask you to think of the lovely picture of true devoutness given in that inflamed incense, wreathing in coils of fragrance up to the heavens. Prayer is more than petition. It is the going up of the whole soul towards God. Brother! do you know anything of that instinctive and spontaneous rising up of desire and aspiration and faith and love, up and up and up, until they reach Him? Do you realise that just in the measure in which we set our minds as well as our affections, and our affections as well as our minds, on the things which are above, just to that extent, and not one hairsbreadth further, have we the right to call ourselves Christians at all? I fear me that for the great mass of Christian professors the great bulk of their lives creeps along the low levels like the mists in winter, that hug the marshes instead of rising, swirling up like an incense cloud, impelled by nothing but the fire in the censer up and up towards God. Let us each ask the question for himself, Is my prayer ‘<span class="ital">directed</span>’-as is the true meaning of the Hebrew word-’before Thee as incense’?<span class="p"><br /><br /></span> Remember, too, that the incense lay dead, unfragrant, and with no capacity of soaring, till it was kindled; that is to say, unless there is a flame in my heart there will be no rising of my aspirations to God. Cold prayers do not go up more than a foot or two above the ground; they have no power to soar. There must be the inflaming before there can be the mounting of the aspiration. You cannot get a balloon to go up unless the gas within it is warmer than the atmosphere round it. It is because we are habitually such tepid Christians that we are so tongue-tied in prayer.<span class="p"><br /><br /></span> Where was the incense kindled from? From coals brought from the Altar of Burnt Offering in the outer court; that is to say, light the fire in your heart with a coal brought from Christ’s sacrifice, and then it will flame; and only then will love well upwards and desires be set on the things above. The beginning of Christian fervour lies in the habitual realising as a fact of the great love which ‘loved me and gave itself for me.’ There is no patent way of getting a vivid Christian experience except the old way of clinging close to Jesus Christ the Saviour; and in order to do that, we have to think about Him, as well as to feel about Him, a great deal more than I fear the most of us do.<span class="p"><br /><br /></span> Further, does not this lovely symbol of my text suggest to us a glorious thought, the acceptableness even of our poor prayers, if they come from hearts inflamed with love because of Christ’s great redeeming love? The Psalmist, thinking humbly of himself and of the worth of anything that he can bring, says, ‘Let my prayer come before Thee as incense,’ an ‘odour of a sweet smell, acceptable to God’; yes, even our prayers will be sweet to Him if they are prayers of true aspiration and mounting faith, leaping from a kindled heart, kindled at the great flame of Christ’s love.<span class="p"><br /><br /></span> Were you ever in a Roman Catholic cathedral? Did you ever see there the little boys that carry the censers, swinging them backwards and forwards every now and then, and by means of the silver chains lifting the covers? What is that for? Because the incense would go out unless the air was let into it. So a constant effort is needed in order to keep the incense of our prayers alight. We have to swing the censer to get rid of the things that make our hearts cold; we have to stir the fire, and only so shall we keep up our devotion. Remember the incense burned all day long on the altar; though perhaps but smouldering, like the banked-up fires in the furnaces of a steamer that lies at anchor, still the glow was there; and twice a day there came the priest with his pan full of fresh glowing coals from the altar in the Outer Court, and kindled it up into a flame once more. Which things are thus far an allegory that our devotion is to be diffused throughout our lives in a lambent glow, and if it is, it will have to be fed by special acts of worship day by day.<span class="p"><br /><br /></span> You hear people talk of not caring about times and seasons of prayer, and of the beauty of making all life a prayer. Amen! I say so too. But depend upon it that there will never be devotion diffused through life unless there is devotion concentrated at points in the life. There must be reservoirs as well as pipes in order to supply the water through the whole city. So the incense is perpetually to be heaped on the Altar of Incense, but also it is to be stirred to a fragrant blaze and fed, morning and evening, by fresh coals from the altar.<span class="p"><br /><br /></span><span class="bld">II. Now let me say a word about the other thought here-the sacrifice of the empty-handed.<span class="p"><br /><br /></span> </span>‘The lifting up of my hands as the evening sacrifice.’ In accordance with the genius of Hebrew poetry the same general idea is repeated in the second member of the parallelism, but with modifications. What is implied in likening the uplifted empty hands to the evening sacrifice? First, it is a confession of impotent emptiness, a lifting up of expectant hands to be filled with the gift from God. And, says this Psalmist, ‘Because I bring nothing in my hand, Thou dost accept me, as if I came laden with offerings.’ That is just a picturesque way of putting a familiar, threadbare truth, which, threadbare as it is, needs to be laid to heart a great deal more by us, that our true worship and truest honour of God lies not in giving but in taking. ‘He is not worshipped with men’s hands, as though He needed anything, seeing that He giveth to all life, and breath, and all things.’ That one truth, Paul felt on Mars Hill, was sure enough to make all the temples and statues by which he was surrounded crumble into nothingness. But it does not merely destroy idolatry. It cuts up by the root much of what we call Christian worship. How many people worship because they think they ought? How many people talk about Christian worship as being a duty-’Our duty we have now performed’? How many have never had a glimpse of this thought, that God wills us to draw near to Him, not because it pleases Him but because it blesses us, and that we are to worship, not in order that we may bring anything, either the sacrifices of bulls and goats, or the more refined ones that we bring nowadays, but in order that, bringing our emptiness into touch with His infinite fulness, as much of that fulness as we need to make us full, and as much of that blessedness as we need to make us blessed, may pass into our lives. Oh! if we understand ‘the giving God,’ as James calls Him in his letter; and if we had learned the old lesson of that fiftieth Psalm, ‘If I were hungry I would not tell thee. . . . Will I eat the flesh of bulls and drink the blood of goats? He that offereth praise glorifieth Me, and to him that ordereth his conversation aright will I show the salvation of God’-if we had learned that, and laid it to heart, and applied it to our own worship and our lives, mountains of misconception would be lifted away from many hearts. In our service we do not need to bring any merit of our own. This great principle destroys not only the gross externalities of heathen sacrifice, and the notion that worship is a duty, but it destroys the other notion of our having to bring anything to deserve God’s gifts. And so it is an encouragement to us when we feel ourselves to be what we are, and what we should always feel ourselves to be, empty-handed, coming to Him not only with hearts that aspire like incense, but with petitions that confess our need, and cast ourselves upon His grace. See that you desire what God wishes to give; see that you go to Him for what He does give. See that you give to Him the only thing that He does wish, or that it lies in your power to give, and that is yourself.<span class="p"><br /><br /></span> Nothing in my hand I bring, Simply to Thy Cross I cling.<span class="p"><br /><br /></span> ‘Let the lifting of my hands be as the evening sacrifice’; as the Psalmist has it in another place, ‘What shall I render to the Lord for all His benefits?’-it is not a question of rendering, but ‘I will the cup of salvation.’ Taking is our truest worship, and the lifting up of empty, expectant hands is, in God’s sight, as the evening sacrifice.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/benson/psalms/141.htm">Benson Commentary</a></div><span class="bld"><a href="/psalms/141-2.htm" title="Let my prayer be set forth before you as incense; and the lifting up of my hands as the evening sacrifice.">Psalm 141:2</a></span>. <span class="ital">Let my prayer be set forth before thee — </span>Hebrews <span class="greekheb">תכון לפניךְ</span>, <span class="ital">be directed to thy face, person, or presence. </span>Let it not be lost, but let it come unto thee and find audience; <span class="ital">as incense — </span>Let it be owned and accepted by thee, no less than if it had been offered with incense at thine altar, from which I am now banished, and so am prevented from offering it there. <span class="ital">And the lifting up of my hands — </span>My prayer made with hands lifted up, which was the usual gesture in praying; <span class="ital">as the evening sacrifice — </span>In which he instances rather than the morning sacrifice, either because this prayer was addressed to God in the evening, or because the evening sacrifice was more solemn than that of the morning, and was attended with more company and more prayers; whence the <span class="ital">ninth hour, </span>which was the time of this sacrifice, is emphatically called <span class="ital">the hour of prayer, </span><a href="/acts/3-1.htm" title="Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.">Acts 3:1</a>.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/psalms/141.htm">Matthew Henry's Concise Commentary</a></div>141:1-4 Make haste unto me. Those that know how to value God's gracious presence, will be the more fervent in their prayers. When presented through the sacrifice and intercession of the Saviour, they will be as acceptable to God as the daily sacrifices and burnings of incense were of old. Prayer is a spiritual sacrifice, it is the offering up the soul and its best affections. Good men know the evil of tongue sins. When enemies are provoking, we are in danger of speaking unadvisedly. While we live in an evil world, and have such evil hearts, we have need to pray that we may neither be drawn nor driven to do any thing sinful. Sinners pretend to find dainties in sin; but those that consider how soon sin will turn into bitterness, will dread such dainties, and pray to God to take them out of their sight, and by his grace to turn their hearts against them. Good men pray against the sweets of sin.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/psalms/141.htm">Barnes' Notes on the Bible</a></div>Let my prayer be set forth before thee - Margin, "directed." The Hebrew word means to fit; to establish; to make firm. The psalmist desires that his prayer should not be like that which is feeble, languishing, easily dissipated, but that it should be like that which is firm and secure.<p>As incense - See the notes and illustrations at <a href="http://biblehub.com/luke/1-9.htm">Luke 1:9-10</a>. Let my prayer come before thee in such a manner as incense does when it is offered in worship; in a manner of which the ascending of incense is a suitable emblem. See the notes at <a href="/revelation/5-8.htm">Revelation 5:8</a>; notes at <a href="/revelation/8-3.htm">Revelation 8:3</a>.<p>And the lifting up of my hands - In prayer; a natural posture in that act of worship.<p>As the evening sacrifice - The sacrifice offered on the altar at evening. Let my prayer be as acceptable as that is when it is offered in a proper manner. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/psalms/141.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>PSALM 141<p>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. <div class="vheading2"><a href="/commentaries/poole/psalms/141.htm">Matthew Poole's Commentary</a></div> <span class="bld">Be set forth before thee, </span> Heb. <span class="ital">be directed to thy face</span>. Let it not be lost, but let it come unto thee and find audience. <span class="p"><br /><br /></span><span class="bld">As incense; </span> owned and accepted by thee no less than the increase, which by thy command, <span class="bld"><a href="/exodus/30-7.htm" title="And Aaron shall burn thereon sweet incense every morning: when he dresses the lamps, he shall burn incense on it.">Exodus 30:7</a></span>, &c., is offered upon thine altar, from which I am now banished, and so disenabled to offer it there, and therefore I trust thou will accept my prayer instead of it. <span class="ital">The lifting up of my hands</span>; my prayer made with hands lifted up, which was the usual gesture. See <span class="bld"><a href="/job/11-13.htm" title="If you prepare your heart, and stretch out your hands toward him;">Job 11:13</a> <a href="/psalms/63-4.htm" title="Thus will I bless you while I live: I will lift up my hands in your name.">Psalm 63:4</a> 88:9</span>, &c. <span class="p"><br /><br /></span><span class="bld">As the evening sacrifice; </span> which was offered every evening, <span class="bld"><a href="/exodus/29-39.htm" title="The one lamb you shall offer in the morning; and the other lamb you shall offer at even:">Exodus 29:39</a></span>, &c.; which he mentions either, <span class="p"><br /><br /></span>1. By way of opposition to the incense which was offered in the morning: or, <span class="p"><br /><br /></span>2. Synecdochically, so as to include the morning sacrifice, and all the sacrifices of the day, of which this was the close; such synecdoches being most frequent, as hath been already observed: or, <span class="p"><br /><br /></span>3. Because the evening sacrifice was more solemn than the morning, and was attended with more company and more prayers; whence the ninth hour, which was the time of this sacrifice, is called the hour of prayer, <span class="bld"><a href="/acts/3-1.htm" title="Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.">Acts 3:1</a></span>. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/psalms/141.htm">Gill's Exposition of the Entire Bible</a></div>Let my prayer be set forth before thee as incense,.... Which was offered every morning on the altar of incense, at which time the people were praying, <a href="/exodus/30-1.htm">Exodus 30:1</a>; and was an emblem of it, even of pure, holy, and fervent prayer; which being offered on the altar Christ, which sanctifies every gift, and by him the High Priest; through whom every sacrifice is acceptable unto God; and through whose blood and righteousness, and the sweet incense of his mediation and intercession, it becomes fragrant and a sweet odour to the Lord; and being directed to him, it goes upwards, is regarded by him, and continues before him as sweet incense; which is what the psalmist prays for; see <a href="/malachi/1-11.htm">Malachi 1:11</a>; <p>and the lifting up of my hands as the evening sacrifice; the burnt sacrifice of the evening, according to Ben Melech, the lamb slain every evening; or else the minchah, as the word is; the meat, or rather the bread offering made of fine flour, with oil and frankincense on it, which went along with the former, <a href="/exodus/29-38.htm">Exodus 29:38</a>; and so the Targum, <p>"as the sweet gift offered in the evening.'' <p>This only is mentioned, as being put for both the morning and the evening sacrifice; or because the incense was offered in the morning, from which it is distinguished: or it may be, as Kimchi thinks, this psalm was composed in the evening; and so the inscription in the Syriac version is, <p>"a psalm of David, when he meditated the evening service.'' <p>Or because this was the last sacrifice of the day; there was no other after it, as Aben Ezra observes; and the most acceptable; to which may be added, that this was the hour for prayer, <a href="/acts/3-1.htm">Acts 3:1</a>. Wherefore "lifting up of the hands" was a prayer gesture, and a very ancient one both among Jews and Gentiles (x); Aristotle (y) says, all men, when we pray, lift up our hands to heaven; and it is put for that itself, <a href="/1_timothy/2-8.htm">1 Timothy 2:8</a>; and is desired to be, like that, acceptable unto God; as it is when the heart is lifted up with the hands, and prayer is made in the name and faith of Christ. <p>(x) Vid. Barthii Animadv. in Claudian. ad Rufin. l. 2. v. 205. (y) De Mundo, c. 6. Vid. Plutarch. in Vita Camilli. "Sustulit ad sidera palmas", Virgil. Aeneid. 2. so Ovid. Fasti, l. 3.<a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/psalms/141.htm">Geneva Study Bible</a></div><span class="cverse2">Let my prayer be set forth before thee <i>as</i> incense; <i>and</i> the <span class="cverse3">{b}</span> lifting up of my hands <i>as</i> the evening sacrifice.</span><p>(b) He means his earnest zeal and gesture, which he used in prayer: alluding to the sacrifices which were by God's commandment offered in the old law.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/psalms/141.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">2</span>. <span class="ital">Let my prayer be set forth</span>] Lit. <span class="ital">be prepared, set in order</span>. The same word is used of the service of the Temple in <a href="/2_chronicles/29-35.htm" title="And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings for every burnt offering. So the service of the house of the LORD was set in order.">2 Chronicles 29:35</a>; <a href="/2_chronicles/35-10.htm" title="So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment.">2 Chronicles 35:10</a>; <a href="/2_chronicles/35-16.htm" title="So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings on the altar of the LORD, according to the commandment of king Josiah.">2 Chronicles 35:16</a>. Or, <span class="ital">be presented, avail</span>.<span class="p"><br /><br /></span><span class="ital">incense</span>] Either the daily offering of incense by the priests upon the altar of incense (<a href="/context/exodus/30-7.htm" title="And Aaron shall burn thereon sweet incense every morning: when he dresses the lamps, he shall burn incense on it....">Exodus 30:7-8</a>), or the ‘sweet smoke’ from the <span class="ital">azkârâ</span> or ‘memorial,’ the portion of the meal-offering which was mixed with oil and frankincense and burnt upon the altar (<a href="/leviticus/2-2.htm" title="And he shall bring it to Aaron's sons the priests: and he shall take out of there his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it on the altar, to be an offering made by fire, of a sweet smell to the LORD:">Leviticus 2:2</a>, see note on the title of Psalms 38), may be meant. But in the only other passage in the Psalter in which the word ‘incense’ (<span class="ital">q’tôreth</span>) is used (<a href="/psalms/66-15.htm" title="I will offer to you burnt sacrifices of fatted calves, with the incense of rams; I will offer bullocks with goats. Selah.">Psalm 66:15</a>), it denotes the ‘sweet smoke’ of the sacrifice generally; and as in the next line the Psalmist mentions the evening oblation or meal-offering, he may be thinking of the burnt-offering of which the meal-offering was the accompaniment.<span class="p"><br /><br /></span><span class="ital">the lifting up of my hands</span>] The gesture of prayer (<a href="/psalms/28-2.htm" title="Hear the voice of my supplications, when I cry to you, when I lift up my hands toward your holy oracle.">Psalm 28:2</a>; <a href="/psalms/63-4.htm" title="Thus will I bless you while I live: I will lift up my hands in your name.">Psalm 63:4</a>; <a href="/1_timothy/2-8.htm" title="I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.">1 Timothy 2:8</a>), the outward symbol of an uplifted heart (<a href="/psalms/25-1.htm" title="To you, O LORD, do I lift up my soul.">Psalm 25:1</a>).<span class="p"><br /><br /></span>as <span class="ital">the evening</span> oblation] <span class="ital">Minchâh</span> properly denotes the oblation or meal-offering which accompanied the daily burnt-offering (<a href="/context/exodus/29-38.htm" title="Now this is that which you shall offer on the altar; two lambs of the first year day by day continually....">Exodus 29:38-42</a>); but it may be used here to include the whole of the evening sacrifice (cp. <a href="/2_kings/16-15.htm" title="And king Ahaz commanded Urijah the priest, saying, On the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle on it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by.">2 Kings 16:15</a>; <a href="/context/ezra/9-4.htm" title="Then were assembled to me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonished until the evening sacrifice....">Ezra 9:4-5</a>; <a href="/daniel/9-21.htm" title="Yes, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.">Daniel 9:21</a>); or the burnt-offering may have been already alluded to (see preceding note) by the word ‘incense.’<span class="p"><br /><br /></span>The <span class="ital">evening</span> sacrifice may be specially named because the Psalmist was in the habit of praying at that time (cp. <a href="/daniel/9-21.htm" title="Yes, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.">Daniel 9:21</a>), and composed the Psalm for use as an evening Psalm.<span class="p"><br /><br /></span>The sweet smoke of the sacrifice or of incense rising towards heaven was a natural symbol of prayer ascending to God. Cp. <a href="/revelation/5-8.htm" title="And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints.">Revelation 5:8</a>, where incense represents the prayers of the saints; and <a href="/context/revelation/8-3.htm" title="And another angel came and stood at the altar, having a golden censer; and there was given to him much incense, that he should offer it with the prayers of all saints on the golden altar which was before the throne....">Revelation 8:3-4</a>, where the angel adds incense to the prayers of the saints. It would seem that the Psalmist lived at a time when the daily sacrifice was suspended, or at a distance from Jerusalem; but he had learnt that he could approach God as truly in prayer as if he were assisting at the daily sacrifice. Cp. <a href="/malachi/1-11.htm" title="For from the rising of the sun even to the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered to my name, and a pure offering: for my name shall be great among the heathen, said the LORD of hosts.">Malachi 1:11</a>. For the correspondence of prayer and sacrifice cp. <a href="/proverbs/15-8.htm" title="The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.">Proverbs 15:8</a>; <a href="/hosea/14-2.htm" title="Take with you words, and turn to the LORD: say to him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.">Hosea 14:2</a>; <a href="/psalms/19-14.htm" title="Let the words of my mouth, and the meditation of my heart, be acceptable in your sight, O LORD, my strength, and my redeemer.">Psalm 19:14</a>, note.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/psalms/141.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Let my prayer be set forth</span> (or, "established") <span class="accented"><span class="cmt_word"></span>before thee as incense</span>; <span class="accented">i</span>.<span class="accented">e</span>. with the regularity of the incense, and with its acceptableness. <span class="cmt_word">And the lifting up of my hands as the evening sacrifice</span>. The hands were "lifted up" in prayer, which was reckoned a serf of sacrifice (<a href="/hosea/14-2.htm">Hosea 14:2</a>). Psalm 141:2<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/psalms/141.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>The very beginning of <a href="http://biblehub.com/psalms/141-1.htm">Psalm 141:1-10</a> 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, <a href="/psalms/22-20.htm">Psalm 22:20</a>; <a href="/psalms/38-23.htm">Psalm 38:23</a>; <a href="/psalms/40-14.htm">Psalm 40:14</a>. The לך that is added to בּקראי (as in <a href="/psalms/4-2.htm">Psalm 4:2</a>) is to be explained, as in <a href="/psalms/57-3.htm">Psalm 57:3</a> : 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 <a href="/psalms/141-2.htm">Psalm 141:2</a> 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, <a href="/amos/4-12.htm">Amos 4:12</a>; then to continue, e.g., <a href="/psalms/101-7.htm">Psalm 101:7</a>; 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 <a href="/psalms/11-1.htm">Psalm 11:1</a> 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,<p>(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, <a href="http://biblehub.com/exodus/30-8.htm">Exodus 30:8</a>, that is meant (since it is a non-priest who is speaking, according to Hitzig, of course John Hyrcanus), but rather, as also in <a href="http://biblehub.com/isaiah/1-13.htm">Isaiah 1:13</a>, the incense of the azcara of the meal-offering which the priest burnt (הקטיר) upon the altar; the incense (<a href="/isaiah/66-3.htm">Isaiah 66:3</a>) was entirely consumed, and not merely a handful taken from it.)<p>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, <a href="http://biblehub.com/judges/20-38.htm">Judges 20:38</a>, <a href="http://biblehub.com/judges/20-40.htm">Judges 20:40</a>, cf. <a href="http://biblehub.com/psalms/28-2.htm">Psalm 28:2</a>, and frequently) as an evening mincha, just as it was added to the evening tamı̂d according to <a href="http://biblehub.com/exodus/29-38.htm">Exodus 29:38-42</a>, and concluded the work of the service of the day.<p>(Note: The reason of it is this, that the evening mincha is oftener mentioned than the morning mincha (see, however, <a href="/2_kings/3-20.htm">2 Kings 3:20</a>). The whole burnt-offering of the morning and the meat-offering of the evening (<a href="/2_kings/16-15.htm">2 Kings 16:15</a>; <a href="http://biblehub.com/1_kings/18-29.htm">1 Kings 18:29</a>, <a href="/1_kings/18-36.htm">1 Kings 18:36</a>) are the beginning and close of the daily principal service; whence, according to the example of the usus loquendi in <a href="/daniel/9-21.htm">Daniel 9:21</a>; <a href="/ezra/9-4.htm">Ezra 9:4</a>., later on mincha directly signifies the afternoon or evening.) <div class="vheading2">Links</div><a href="/interlinear/psalms/141-2.htm">Psalm 141:2 Interlinear</a><br /><a href="/texts/psalms/141-2.htm">Psalm 141:2 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/psalms/141-2.htm">Psalm 141:2 NIV</a><br /><a href="/nlt/psalms/141-2.htm">Psalm 141:2 NLT</a><br /><a href="/esv/psalms/141-2.htm">Psalm 141:2 ESV</a><br /><a href="/nasb/psalms/141-2.htm">Psalm 141:2 NASB</a><br /><a href="/kjv/psalms/141-2.htm">Psalm 141:2 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/psalms/141-2.htm">Psalm 141:2 Bible Apps</a><br /><a href="/psalms/141-2.htm">Psalm 141:2 Parallel</a><br /><a href="http://bibliaparalela.com/psalms/141-2.htm">Psalm 141:2 Biblia Paralela</a><br /><a href="http://holybible.com.cn/psalms/141-2.htm">Psalm 141:2 Chinese Bible</a><br /><a href="http://saintebible.com/psalms/141-2.htm">Psalm 141:2 French Bible</a><br /><a href="http://bibeltext.com/psalms/141-2.htm">Psalm 141:2 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../psalms/141-1.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Psalm 141:1"><img src="/left.png" name="lft" border="0" alt="Psalm 141:1" /></a></div><div id="right"><a href="../psalms/141-3.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Psalm 141:3"><img src="/right.png" name="rght" border="0" alt="Psalm 141:3" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>