Psalm 141 (140):2Meaning & Commentary from the Church Fathers

"May my prayer rise before You like incense." Another translator expresses it differently, suggesting, "let my prayer be arranged like a censer before You," while yet another puts it as, "let it be made ready." "The lifting of my hands—let it be like an evening offering." One more translator refers to it as, "the gift of the evening," and another as "the evening offering." What is the message the prophet conveys by referencing the evening offering? In ancient times, there existed two altars: one made of brass for public sacrifices and another of gold situated in the sanctuary behind the veil. To clarify our discussion, we should start from the beginning. The Jews once had a temple measuring forty cubits in length and twenty in width.

The Psalm we have just sung possesses certain obscurities in several passages. However, when the Holy Spirit aids us in unpacking these words, you will discover the familiar truths resonating within. The diverse expressions offer a refreshing departure from weariness in recounting the truth. "Lord, I have cried unto Thee, hear me," (Psalm 140:1) is a sentiment we can all echo. It is not merely my voice but the collective cry of Christ. This is articulated on behalf of the Body, for He, while embodying our humanity, engaged in prayer too. As the Scriptures recount, Jesus fervently prayed, and His sweat became like great drops of blood (Luke 22:44). The flowing sweat of His body symbolizes the profound suffering of all martyrs within the Church. "Hear the voice of my prayer as I cry to You." You might have thought your weeping had concluded with your declaration: "I have cried unto Thee." While you have indeed lamented, do not presume all is well. If temporal tribulations have ceased, the broader afflictions of the Church, the Body of Christ, persist until the end of days. Thus, we declare not only, "I have cried unto Thee," but also, "Hear the voice of my prayer."

"Let my prayer be before Thy eyes as incense, and the lifting up of my hands as the evening sacrifice" (Psalm 140:2). Every believer recognizes this plea as emblematic of Christ Himself. As the day waned, the Lord, upon the cross, willingly laid down His life only to take it back again (John 10:17). What hung upon the tree was utterly derived from us. How could the Father possibly forsake His only begotten Son, who is of one essence with Him? Yet, fixated on our frailty, He hung on the cross, and as the Apostle phrases it, our old man was crucified with Him (Romans 6:6). He lamented with our old self's voice, "Why hast Thou forsaken Me?" This evening offering symbolizes the Lord's Passion, His Cross, the atonement that pleases God. Such an evening sacrifice birthed a morning offering in His Resurrection. Prayer, stemming from a faithful heart, ascends like incense from the sacred altar. Nothing pleases more than the aroma of the Lord; may every believer partake in such a fragrance.

"Put, O Lord, a guard before my mouth, and a door of restraint round about my lips" (Psalm 140:3). He didn't signify a barrier but rather a door, which can both open and close. If it functions as a door, let it allow confession of sin while withholding excuses for sin. Thus, it acts as a door of restraint, not destruction. What benefit could this door of restraint render? What does Christ covet for His Body? "May You not turn away My heart to evil words" (Psalm 140:4). What does "My heart" represent? The heart of His Church—the essential core of His Body.

But when your heart remains steadfast, dear member of Christ, when it does not succumb to wicked words or justifications for sin or the ways of those who engage in iniquity, then you will not be among their chosen. It follows: "And I will not be united with their elect." Who are their elect? Those who justify their own actions. Who are their chosen? Those who deceive themselves into believing they are righteous, like the Pharisee who prayed in the temple, "Lord, I thank You that I am not like other men" (Luke 18:11). Who are their elect? "This Man, if He were a prophet, would have known who and what manner of woman this is who touched Him" (Luke 7:39). Here, you can identify the voice of another Pharisee entertaining Jesus at his table, when a sinful woman approached Him. Even that woman, had her heart inclined to unrighteousness, would have lacked the ability to justify her sins. Are there not others similar to her, equally sinful yet lacking in confession, who daily defend their sins? If unobserved, they deny their actions; if exposed, they fabricate excuses. And how effortless is their self-justification, how incensed, how ordinary, yet how blasphemous! "If God did not will it, I would not have done it: It was fate, it was destiny." This is the defense of the elect of this age. Yet, let us, the members of Christ's Body, declare in His name, "Turn not away, O my Heart, to evil words," and "I will not be united with their elect."

With those who commit evil. What evil, you ask? Allow me to highlight some of their vile ways. There is one glaring wickedness they willingly accept: they assert that being a moneylender is far better than being a farmer. When you inquire why, they provide explanations. He who clears the earth with the plow is deemed a nuisance to Christ’s members; he who uproots weeds is deemed a nuisance; he who picks apples from trees is considered a nuisance. In his quest to avoid imaginary homicides through farming, he commits actual murders through usury. He withholds bread from the needy. Can there be a greater injustice than such righteousness? He fails to feed the hungry. Why? Because he fears that the beggar might consume the life contained in the bread—a life that they consider to be a member of God, the essence of God, confined within flesh. So what do they do? Why do they partake of food? "Yes, we eat," they claim, "for we are enlightened by faith in Manes, through our prayers, and our psalms; chosen as we are, we sanctify the bread and consign it to the treasures of heaven." These are the elect who believe they save themselves, and that they are Christ's saviors. "I have accepted Christ the Savior as revealed in the Gospel, and you have your books—the saviors of Christ." It is evident that such individuals blaspheme Christ and can, therefore, not find salvation in Him. So should not a single crumb be given to the starving man, lest he, the member of Christ, suffer while the hungry perish? This false compassion over crumbs leads to the true murder of humanity. But who are their chosen? "Turn not away, O my heart, from evil words," and "I will not be united with their elect."

"The righteous shall correct me with mercy, and reprove me" (Psalm 140:5). Here stands a repentant sinner. He longs for correction rooted in mercy rather than hollow praises... He will rebuke me in mercy, not out of spite; in fact, because he harbors no hatred, his correction holds greater value. And why, then, does he give thanks? "Rebuke a wise man, and he will love you" (Proverbs 9:8). The righteous man shall correct me—not as a persecutor but as one who needs to be rectified in mercy. And he will judge me in mercy. "For the oil of the sinner shall not enrich my head," meaning I shall not grow through flattery. The excessive praise of the flatterer is akin to the oil of a sinner. Thus, when individuals mock others with insincere compliments, they declare, "I have anointed his head." Embrace the judgment of the Righteous One in mercy; do not seek approval from the unrighteous. Have oil within you, and you shall not desire the oil of a sinner.

You may ask me, "What is my situation?" I find myself surrounded by flatterers; their insistent acclaim does not cease, they praise within me that which I do not value, and they criticize that which I hold dear. Flatterers, cunning deceivers. For instance, Gaiusius is renowned—knowledgeable, astute; but is this why he is considered a Christian? His great scholarship, extensive reading, and wisdom? If his wisdom is indeed prodigious, may it authenticate his faith; if his learning is vast, it is a choice to be learned. Typically, what you disparage is valued by he whom you commend. But this praise is insipid: it stands as the oil of the sinner. Let it not embolden your spirit; do not take pleasure in these false accolades; do not consent to such flattery, and should it rain upon you, your head will not swell, it will remain humble.

"My word shall yet be pleasing to them. Wait; now they shall revile Me," says Christ. In Christianity's early days, Christians were accused on every side. "Wait yet; and My word shall yet be pleasing to them." A time shall arise when they will respond contritely, saying, "Forgive us our debts, as we forgive our debtors" (Matthew 6:12). How many still blush when they beat their chests? Let them revile us; let us endure the accusations. Let them express hatred, blame, and derision; still, my words will be pleasing to them; the day shall come when they will respond favorably to my word. Oh, the hollow justifications for iniquity! Whole nations voice these sentiments, while the clamor of nations lamenting their sins is not stilled. Righteously do the heavens tremble where God abides. Where then, is the boasting of self-righteousness: "I am virtuous; I have done no wrong"? When you search the Scriptures, contemplating the law of righteousness, you will unearth your sins.

Which individual do I speak of now, dear brethren? I refer to one who worships the one true God, who confesses Christ, and recognizes the Trinity—Father, Son, and Holy Spirit—as one God; one who shuns fornication; one who adores none but God; who does not take help from devils; who adheres to the Catholic Church; against whom no one raises complaints of treason; under whom no oppressed neighbor weeps; who does not covet another man's spouse. He is satisfied with his own or accepts the situation lawful to the apostolic discipline, with mutual consent (1 Corinthians 7:5). Yet even he grapples with everyday sins. We have our hope, provided we humbly utter in the Lord's Prayer, forgiving and acknowledging: "Forgive us our debts, as we forgive our debtors" (Matthew 6:12), while having Jesus Christ, the righteous One, intercede before the Father, who is the propitiation for our sins (1 John 2:1-2). Observe what follows: "Their judges were swallowed up at the Rock" (Psalm 140:6). What is swept away by the Rock? That Rock signifies Christ (1 Corinthians 10:4). They were engulfed by the Rock.

Moreover, as judges, as mighty and wise figures: in normative terms, they are acknowledged as judges in codifying morals and rendering opinions. Aristotle had said as much. Bring him close to the Rock, and he shall be consumed. Who is Aristotle? Let him hear and shudder among the dead. Likewise, the pronouncements of Pythagoras and Plato. Stand them next to the Rock, and gauge their authority against the Gospel’s authority; contrast the proud with the Crucified One. Tell them, "Thou hast inscribed Thy words upon the hearts of the proud; He has raised His Cross in the hearts of kings; ultimately, He died and rose again; thou art deceased, and I will not ponder how you shall rise." Thus, their judges find themselves swallowed by this Rock. As long as their declarations resonate as wise, it is only until juxtaposed against the Rock. Hence, if one of them has proclaimed what Christ also declared, we may commend him, yet we shall not follow him. He came before Christ as the truth; if one speaks the truth, can he precede the Truth? Look to Christ, O man, not when He came to you but when He brought you into existence. A sick person might protest: "But I was already bedridden when the doctor arrived." Yet it was precisely his affliction that necessitated the doctor’s arrival.

"They will hear My Words, for they have prevailed." My Words have overpowered their proclamations. They spoke with finesse, while I spoke with truthfulness. There is a distinct difference in praising eloquent speech versus extolling truth. "They will hear My Words, for they have prevailed." How, you may ask, did they prevail? Who amongst them offered sacrifice when it was outlawed, and did not disavow it? Who among them bowed before idols and didn’t recant: "I did not do it" or fear condemnation? Such are servants of the evil one. Yet how did the Lord's Words achieve victory? "Behold, I send you forth as sheep among wolves. Fear not them that kill the body..." He instilled neither fear nor hesitation; instead, He ignited hope and ignited love. Do not fear death, He comforted. Are you frightened by death? I will perish first. Do you dread that a hair on your head might be lost? I will resurrect first, unscathed in both body and soul. You have truly heard His Words, for they have triumphed. They voiced their beliefs and became martyrs; they perished, yet stood firm.

May my prayer ascend before You like incense. He compares thoughts to sweet-smelling incense, signifying their delicate nature as they are presented to God with a pure heart. The act of my hand, the evening offering. He relates the deeds illustrated by the image of hands to a sacrifice, as they possess greater significance in relation to spiritual offerings. He calls it the evening sacrifice, emphasizing that in righteous deeds, one must persevere until the conclusion.

Lift your voice in prayer to the Lord, and weep in the presence of His grace; thus, regret shall not find a place in your heart, and your supplications will rise before Him as a sweet aroma.

May my prayer ascend to You in righteousness, free from any impurity, devoid of impure desires or devilish thoughts. The prayers of the faithful are likened to incense. This is affirmed in the Revelation where the twenty-four elders held bowls of incense and proclaimed, ‘These are the prayers of the saints’ (Rev. 5:8). The laying on of my hands represents the evening offering. This act directs us towards the Lord, allowing us to witness the Creator. The psalmist did not refer to a mere ‘stretching out’; extending one’s hands does not equate to bowing down. Rather, they extend their hands behind them and to their sides, revealing their passions, as the Lord declares, ‘When ye stretch out your hands unto Me, I will not hear you’ (Isaiah 1:15).

The Prophet intertwined the practice of virtue with prayer. This connection represents ‘the laying on of hands’; for hands are entrusted to us for action. The Prophet implores that prayer ascend like the rising incense, exuding sweetness, and that the outstretching of the hands be compared to the evening sacrifice. He specifically referred to the evening offering rather than the morning one, due to his own distress and tribulation, for such suffering is akin to darkness and night. The Prophet intertwined the practice of virtue with prayer. This connection symbolizes ‘the laying on of hands’; as hands have been given to us for action. The Prophet implores that prayer should rise like fragrant incense, and that the outstretching of hands be likened to the evening sacrifice. He emphasized the evening sacrifice over the morning one, as he faced distress and tribulation, with suffering resembling the shadows of night.

In the ancient temple of God, as explained by Chrysostom, there existed two altars: one made of gold, the other of brass. The gold altar was designated for the burning of incense, while the brass altar was used for other offerings. The censer, crafted from a precious and pure material in accordance with the law, was pleasing to God when filled with incense, symbolizing the new, gracious, and evangelical worship. This leads David to pray that his supplication may be corrected and be gracious in your sight, O Lord, akin to the precious and fragrant censer, which is made for You under the law. He desires that his heart be aflame with deep love, like the fire that ignites the golden altar and produces the sweet aroma of incense. This suffices regarding the censer.

You offer incense, a profound sacrifice that reaches into the Holy of Holies and completes many other offerings, through your prayers. Even amidst the times of shadows and divination, this sacred act was allowed by the one who proclaimed, ‘Let my prayer be made good as a censer before Thee’ (Psalm 140:2), O God.

In this passage, the author articulates his requests to God and the manner in which he seeks divine attention. Primarily, he petitions for assistance in his prayers. As the Apostle reminds us, "We do not know what we shall pray for as we ought, but the Spirit Himself intercedes for us, and helps us in our weaknesses" (Rom. 8:26). Similarly, David implores that the Lord grant him the grace necessary to engage in righteous prayer. He illustrates the nature of such prayer through the imagery of incense offered in the temple as ordained by God, both in the morning and evening (Ex. 30). The act of laying on of hands (Psalm 133:2) further embodies this prayerful stance; indeed, the Jewish tradition was to raise their hands toward heaven during supplication, as is our custom today (1 Tim. 2:8). The term "sacrifices vespers" refers to the evening offering of ѳvmiam, as previously noted.

During the singing of the Alleluia, the deacon, following the established guidelines, incenses the sacred altar and the priest with fragrant smoke. Incense is recognized as one of the non-blood sacrifices from the Old Testament. It was the responsibility of the Old Testament priests to offer incense daily, both in the morning and evening, at the altar within the sanctuary. On the Day of Atonement, when the high priest entered the Holy of Holies, he was to place incense on the fire in a handheld censer, allowing clouds of incense smoke to envelop the place of atonement (Lev. 16:12-13).