TRV
Translation
King James Version
When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
Complete Jewish Bible
When their rulers are thrown down from the cliff, [the wicked] will hear that my words were fitting.
Berean Standard Bible
When their rulers are thrown down from the cliffs, the people will listen to my words, for they are pleasant.
American Standard Version
Their judges are thrown down by the sides of the rock; And they shall hear my words; for they are sweet.
World English Bible Messianic
Their judges are thrown down by the sides of the rock. They will hear my words, for they are well spoken.
Geneva Bible (1599)
When their iudges shall be cast downe in stonie places, they shall heare my wordes, for they are sweete.
Young's Literal Translation
Their judges have been released by the sides of a rock, And they have heard my sayings, For they have been pleasant.
See also
In the KJVVerse 16,283 of 31,102
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Commentary on Psalms 141 verses 5–10
5 Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.
6 When their judges are overthrown in stony places, they shall hear my words; for they are sweet.
7 Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth.
8 But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.
9 Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.
10 Let the wicked fall into their own nets, whilst that I withal escape.
Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (Psa 141:5): let the righteous smite me; it shall be a kindness. The righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble." But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise. 1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: "Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin." 2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for reproofs of instruction are the way of life (Pro 6:23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Pro 27:6) or the song of fools, Ecc 7:5. David blessed God for Abigail's seasonable admonition, Sa1 25:32. 3. We must reckon ourselves helped and healed by it: It shall be as an excellent oil to a wound, to mollify it and close it up; it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, "I am not of that mind; it is my sin that has broken my head, that has broken my bones, Psa 51:8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not break my head, if it may but help to break my heart." 4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: "Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended), for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain."
II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (Psa 141:6): "When their judges" (Saul and his officers who judged and condemned David, and would themselves be sole judges) "are overthrown in stony places, among the rocks in the wilderness, then they shall hear my words, for they are sweet." Some think this refers to the relentings that were in Saul's breast when he said, with tears, Is this thy voice, my son David? Sa1 24:16; Sa1 26:21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted.
III. David complains of the great extremity to which he and his friends were reduced (Psa 141:7): Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps: As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Psa 129:3. Can these dry bones live?
IV. David casts himself upon God, and depends upon him for deliverance: "But my eyes are unto thee (Psa 141:8); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in thee is my trust." Those that have their eye towards God may have their hopes in him.
V. He prays that God would succour and relieve him as his necessity required. 1. That he would comfort him: "Leave not my soul desolate and destitute; still let me see where my help is." 2. That he would prevent the designs of his enemies against him (Psa 141:9): "Keep me from being taken in the snare they have laid for me; give me to discover it and to evade it." Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it. 3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (Psa 141:10): let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves. Nec lex est justioir ulla quam necis artifices arte perire sua - No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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JeromeAD 420
HOMILIES ON THE PSALMS 51
“Their judges driven against the rock were swallowed up,” just as another passage in Scripture says: “Happy the one who shall seize and smash your little ones against the rock!” “But the rock was Christ.” “The little ones” are trifling thoughts before they grow into ones of serious consequences. Even heretics, although they seem to despise the simplicity of the church, as compared with Aristotle and Plato; when they turn to the Scriptures, are swallowed up immediately by the Rock, that is, by Christ, and are converted to him.
Augustine of HippoAD 430
Exposition on Psalm 141
You say to me, What am I doing? I am beset with flatterers; they cease not to besiege me; they praise in me what I would not, that praise in me what I hold in little esteem; what I hold dear they blame in me; flatterers, treacherous, deceivers. For instance, "Gaiuseius is a great man, great, learned, wise; but why is he a Christian? For great is his learning, great his reading, great his wisdom." If great is his wisdom, approve of his being a Christian; if great his learning, learnedly has he chosen. In fine, what you revile, that pleases him whom you praise. But what? That praise sweetens not: it is "the oil of a sinner." Yet ceases he not to speak so. Let him not therewith "fatten your head;" that is, rejoice not in such things; agree not to such things; consent not to such things; rejoice not in such things; and then, if he have applied to you the oil of flattery, yet has your head remained as it was, it has not been puffed up, it has not swollen...."For still shall My word be well-pleasing to them." Wait awhile: now they revile Me, says Christ. In the early times of the Christians, the Christians were blamed on all sides. Wait as yet; and "My word shall be well-pleasing to them." The time shall come when they shall conquer thousands of men, who shall beat their breasts, and say, "Forgive us our debts, as we forgive our debtors." Even now, how many remain who blush to beat their breasts? Let them then blame us: let us bear it. Let them blame; let them hate, accuse, detract; "still shall My word be well-pleasing to them;" the time shall come when My word shall please them....O wordy defence of iniquity! Verily now whole nations say this, and the thunder of nations beating their breasts ceases not. Rightly do the clouds thunder, wherein now God dwells. Where is now that wordiness, where that boasting, "I am righteous; nought of ill have I done"? Verily, when you have contemplated in Holy Scripture the law of righteousness, how far soever you have advanced, you shall find yourself a sinner....What sort of man am I now speaking of, brethren? I speak of him who worships God alone, who confesses Christ, who knows the Father and the Son and the Holy Ghost to be one God; who commits not fornication against Him; who worships not devils; who seeks him not aid from the devil; who holds the Catholic Church; whom no one complains of as cheating; under whose oppression no weak neighbour groans; who assails not another's wife; who is content with his own, or even without his own, in such wise as is lawful, and as Apostolical discipline permits, with consent of both, [1 Corinthians 7:5] or when she is not yet married. Even he who is such as this, is yet overtaken in such things as I have mentioned. For all these daily sins then what is our hope, save to say with humble heart in the Lord's Prayer, while we defend not our sins, but confess them, "Forgive us our debts, as we forgive our debtors;" [Matthew 6:12] and to "have an Advocate with the Father, Jesus Christ the righteous," that He may be "the propitiation for our sins"? [1 John 2:1-2] See what follows: "their judges have been swallowed up beside the Rock" [Psalm 141:6]. What is, "swallowed up beside the Rock? That Rock was Christ. [1 Corinthians 10:4] They have been swallowed up beside the Rock." "Beside," that is, compared, as judges, as mighty, powerful, learned: they are called "their judges," as judging about morals, and laying down their opinions. This Aristotle said. Set him beside the Rock, and he is swallowed up. Who is Aristotle? Let him hear, "Christ has said," and he trembles among the dead. This Pythagoras said, that Plato said. Set them beside the Rock, compare their authority to the authority of the Gospel, compare the proud to the Crucified. Say we to them "You have written your words in the hearts of the proud; He has planted His Cross in the hearts of kings: finally, He died, and rose again; you are dead, and I will not ask how ye rise again." So "their judges have been swallowed up beside" that "Rock." So long do their words seem somewhat, till they are compared with the Rock. Therefore if any of them be found to have said what Christ too has said, we congratulate him, but we follow him not. But he came before Christ. If any man speak what is true, is he therefore before the Truth itself? Regard Christ, O man, not when He came to you, but when He made you. The sick man too might say, "But I took to my bed before the physician came to me." Why, for that very reason has He come last, because you first have sickened.
Caesarius of ArlesAD 542
SERMON 59:6
“The just person shall correct me in mercy and shall reprove me—but let not the oil of the sinner fatten my head.” What does this mean? It would be better for me if the just person who sees my sin would correct me, not spare me, tell me that I have done wrong, be furious over my sin, in order to free me from it. He would seem to speak harshly, but inside he would be gentle in mercy, according to the words “The just person shall correct me in mercy and shall reprove me.” When the just person thus reproves and shouts and rages, he shows mercy, for it all arises from his paternal pity and not hostile cruelty. Moreover, since he does not want you to die in sin, he loves you all the more when he cuts; he is unwilling to allow your other members to decay from the rottenness of sin.
Martin of BragaAD 580
EXHORTATION TO HUMILITY 3
Therefore in all matters where great flattery has even exceeded the limits proper to humanity, you must recall that well-known lesson of David, in which he shunned the poison of flatterers with these words: “The just person shall correct me in kindness and shall reprove me, but let not the oil of the sinner fatten my head.” The “oil of the sinner” is flattery, which uses a smooth, suave unction to brighten up, as though with cosmetics, the head of the inner person, that is, the heart. Therefore, the prophet David said that it was better for him to be corrected or advised by a just person than to be praised by any flatterer. It was right that he should denote the flatterer with the name of “sinner,” since his is the greatest and most detestable crime in the sight of God—to hold one thing in his heart, to speak another with his lips. Of such he also says in another psalm: “His words are smoother than oil, but they are drawn swords.” Of the just person he says, “He speaks the truth in his heart and works not deceit with his tongue.” Although in these ways any subtle remarks of people, even without the pleasing sensations of praise, may draw your credulous mind to agreement, turn rather to the deeds of our Lord Jesus Christ in the Gospels, and you will find that the “Lord of lords” left us a great example of sacred humility amid the praises of people. Practice humility, then, take it for your mistress, set it as your guide when flatterers entice. Humility will tell you just how much of the things that people ascribe to you in praise is really yours and how long it will last. Humility does not let you be attentive to lies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 141:6 offers a powerful prophetic declaration concerning divine justice and its transformative impact. It foretells a future moment when unrighteous and oppressive leaders, referred to as "judges," will face a decisive and public downfall in severe, desolate circumstances. This dramatic overthrow serves as a divine catalyst, opening the hearts and ears of those who witness or experience it, leading them to finally heed and embrace God's words, which are revealed to be inherently delightful and nourishing. The verse encapsulates a profound message of God's ultimate sovereignty, the inevitable judgment of the wicked, and the enduring, restorative power of divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 141:6 employs several powerful literary devices to convey its message with vivid impact. The phrase "stony places" is a potent piece of Imagery, evoking a sense of desolation, ruggedness, and perhaps a place of severe judgment or execution. It paints a stark picture of the harsh reality of the judges' downfall, emphasizing the inescapable nature of their fate. There is a strong element of Contrast woven throughout the verse, moving from the violent overthrow of oppressive "judges" and the harshness of "stony places" to the inherent "sweetness" of God's words. This juxtaposition highlights the radical shift from a state of injustice and bitterness to one of divine truth and solace, underscoring the redemptive purpose of God's judgment. The description of God's words as "sweet" is a clear Metaphor, attributing a sensory quality (taste) to an abstract concept (divine revelation) to emphasize its delightful, nourishing, and desirable nature. This metaphor underscores the profound satisfaction and comfort found in God's truth. Furthermore, there is an underlying Irony in the verse: the very downfall of the wicked, which might seem like a destructive act, ultimately serves a redemptive purpose by clearing the way for people to hear and embrace God's life-giving words, transforming a moment of judgment into an opportunity for spiritual awakening.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 141:6 powerfully articulates the unwavering principle of divine justice, asserting that God will ultimately intervene to dismantle oppressive powers and vindicate His righteous cause. This overthrow is not merely punitive but redemptive, creating an environment where truth can finally penetrate hearts that were hardened or suppressed by unrighteous rule. The verse highlights God's sovereignty over human affairs, demonstrating that no earthly authority, however entrenched, can ultimately thwart His purposes or escape His judgment. The subsequent reception of God's "sweet" words underscores the inherent desirability and life-giving nature of divine revelation, which offers solace and guidance in the aftermath of chaos and injustice, proving itself to be the ultimate source of spiritual nourishment and true freedom.
REFLECTION AND APPLICATION
Psalms 141:6 offers a profound source of hope and encouragement for believers navigating a world often marked by injustice and oppressive systems. It reminds us that God is ultimately sovereign, and His justice will prevail, even when it seems delayed or when the wicked appear to prosper. We are called to trust in His perfect timing, knowing that those who wield unrighteous power will inevitably face divine reckoning. This verse also challenges us to consider our own receptivity to God's word. Just as the overthrow of wicked judges opens the ears of the people, sometimes it is through personal trials, the dismantling of idols, the collapse of false securities, or the removal of spiritual hindrances that our hearts are truly softened and prepared to hear and savor the "sweetness" of God's truth. It encourages us to cultivate a deep hunger for Scripture, recognizing it as our ultimate source of comfort, guidance, and spiritual nourishment, especially in the aftermath of hardship or the midst of societal turmoil. Our response to God's word should be one of eager reception and joyful obedience, for it is in His truth that we find true life and lasting peace.
Questions for Reflection
FAQ
Who are "their judges" mentioned in Psalms 141:6?
Answer: The "judges" (Hebrew: shâphaṭ) in this context refer to unrighteous leaders, rulers, or authorities who are hostile to God's ways and oppressive towards His people. They are individuals who hold positions of power but abuse that authority, perverting justice and causing distress to the righteous. The psalmist, David, is praying for deliverance from such adversaries, and this verse prophesies their inevitable downfall. This term can encompass both political and judicial figures who act contrary to divine righteousness, representing any form of corrupt or tyrannical rule that stands in opposition to God's will.
What does it mean for these judges to be "overthrown in stony places"?
Answer: The phrase "overthrown in stony places" signifies a decisive, violent, and public downfall for these unrighteous leaders. "Overthrown" (Hebrew: shâmaṭ) implies being flung down, thrown off, or cast away, indicating a complete and forceful loss of power and authority. "Stony places" (Hebrew: çelaʻ and yâd) likely refers to desolate, rugged, or mountainous terrain, which in ancient times could be sites of battle, ambush, execution, or public disgrace. This imagery underscores the harshness, finality, and inescapability of their judgment, suggesting that their end will be ignominious and publicly witnessed. It symbolizes the complete collapse of their unrighteous rule, often implying a divine intervention that brings about their ruin in a dramatic and undeniable way, as seen in various biblical accounts of God's judgment upon wicked rulers (e.g., Isaiah 14:12-15).
Why are God's words described as "sweet" after the judges are overthrown?
Answer: The description of God's words as "sweet" (Hebrew: nâʻêm) highlights their inherent pleasantness, delight, and nourishing quality, especially when contrasted with the bitterness of oppression and injustice. The overthrow of the wicked judges removes the obstacles and oppressive atmosphere that prevented people from hearing or appreciating divine truth. Once these hindrances are gone, God's words are perceived in their true nature—as a source of comfort, guidance, and profound satisfaction. They offer spiritual nourishment, solace, and a clear path to righteousness, providing a delightful alternative to the harsh realities of a world under unrighteous rule. This resonates with other biblical passages that speak of the inherent value and joy found in God's law and precepts, such as Psalms 19:10 and Psalms 119:103.
CHRIST-CENTERED FULFILLMENT
Psalms 141:6 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the righteous Judge who will ultimately overthrow all unrighteous dominion and establish His eternal Kingdom. While the psalm speaks of earthly judges, Christ's first coming marked the decisive "overthrow" of spiritual principalities and powers that held humanity captive, as vividly described in Colossians 2:15, where He disarmed and triumphed over them through the cross. His death on the cross and glorious resurrection constituted the ultimate judgment against sin, death, and the dominion of Satan, paving the way for the reign of righteousness. Furthermore, it is supremely through Christ that humanity truly "hears" God's words. Jesus Himself is the living Word of God made flesh (John 1:14), and His teachings are the very words of life and spirit (John 6:63). The "sweetness" of God's words is supremely realized in the Gospel message—the good news of salvation, forgiveness, and eternal life offered through Christ's atoning sacrifice (Romans 1:16-17). This message, once obscured by the dominion of sin and spiritual darkness, becomes profoundly delightful and liberating to those whose spiritual eyes and ears are opened through faith in Him (2 Corinthians 4:6). Thus, the overthrow of unrighteousness culminates in the glorious revelation of Christ, whose words are indeed sweeter than honey, bringing true peace, eternal joy, and the promise of a new heavens and new earth where righteousness dwells (2 Peter 3:13).