This, also, is a psalm of David, and apparently composed under circumstances similar to the former. It is impossible, however, to determine the precise time at which it was written, or the exact circumstances of the psalmist at the time.
The circumstances, as far as they can be gathered from the psalm, are these:
(1) He was in a situation of peril; so much so as to have almost no hope for himself or his followers. Snares and gins were laid for him Psalm 141:9, and his followers and friends were scattered and dispirited, as if their bones were scattered at the grave's mouth, Psalm 141:7. Everything looked dark and discouraging.
(2) in these circumstances it occurred to his mind, or was suggested to him, to say or do something which, not honorable or right in itself, might have brought relief, or which might have rescued him from his peril, and secured the favor of his enemies; some trick - some artful scheme - some concession of principle - which would have delivered him from his danger, and which would have secured for him a position of safety, plenty, and honor, Psalm 141:3-4. Many considerations, derived from his danger, might have been suggested for this, even by those who were not bad people, but who might have been timid men, and who might have felt that their cause was hopeless, and that it would be proper to avail themselves of this opportunity to escape from their peril in any way.
(3) David knew that to resist this - to abstain from following this apparently wise and prudent counsel - to refuse to do what the circumstances might seem to others to justify - would expose him to the rebukes of sincere and honest people who thought that this would be right. Yet knowing all this, he resolved to hear their reproach rather than to follow such advice by doing a wrong thing. He says Psalm 141:5, that though they should smite him, it would (he knew) be in kindness, with the best intention; though they should reprove him, it would be like a "gentle oil" - it would not break his head or crush him. He would cherish no resentment; he would still pray for them as usual in the time of their calamities, Psalm 141:5. Even when the "judges," the rulers - his enemies - should be overthrown, as they might be, he would take no advantage of that circumstance; he would not seek for revenge; his words should be "sweet" kind words still, Psalm 141:6.
(4) David prays, therefore, in view of this temptation, and of the counsel suggested to him, that he might be able to set a watchful guard over his own lips, and to keep his heart, that he might not be betrayed into anything which would be dishonorable or wicked; that he might not be allured to that which was wrong by any prospect of temporal advantage which might follow. Psalm 141:1-4.
(5) as the result of all, he put his trust in God, that he might be enabled to pursue an upright course; and that, in such a course, he might be preserved from the snares which had been laid for him, Psalm 141:8-10.
Perhaps what is here said in illustration of the design of the psalm will best agree with the supposition that it refers to the time mentioned in 1-Samuel 24:1-7. Saul was then in his power. He could easily have put him to death. His friends advised it. The "suggestion" was a natural one; it would seem to many to be a justifiable measure. But he resisted the temptation, trusting in the Lord to deliver him, without his resorting to a measure which could not but have been regretted ever afterward.
The practical truth which would be illustrated by this view of the psalm would be, "that we are not to say or do anything that is wrong, though good people, our friends, advise it; though it should subject us to their reproaches if we do it not; though to do it would be followed by great personal advantages; and though not to do it would leave us still in danger - a danger from which the course advised would have delivered us. It is better to act nobly, honorably, and in a high-minded manner, and to leave the result with God, still trusting in him."

The psalmist prays that his devotions may be accepted, Psalm 141:1, Psalm 141:2. That he may be enabled so to watch that he do not offend with his tongue; and that he may be preserved from wickedness, Psalm 141:3, Psalm 141:4. His willingness to receive reproof, Psalm 141:5. He complains of disasters, Psalm 141:6, Psalm 141:7. His trust in God, and prayer against his enemies, Psalm 141:8-10.
This Psalm is generally attributed to David, and considered to have been composed during his persecution by Saul. Some suppose that he made it at the time that he formed the resolution to go to Achish, king of Gath; see 1 Samuel 26: It is generally thought to be an evening prayer, and has long been used as such in the service of the Greek Church. It is in several places very obscure.

INTRODUCTION TO PSALM 141
A Psalm of David. This psalm was written about the same time, and upon the same occasion, as that going before and what follows after; even when David was persecuted by Saul, and when he was in great danger of his enemies, and snares were laid for his life.

(Psalm 141:1-4) David prays for God's acceptance and assistance.
(Psalm 141:5-10) That God would appear for his rescue.

Evening Psalm in the Times of Absalom
The four Psalm, Psalm 140:1-13, Psalm 141:1-10, Psalm 142:1-7, and Psalm 143:1-12, are interwoven with one another in many ways (Symbolae, pp. 67f.). The following passages are very similar, viz., Psalm 140:7; Psalm 141:1; Psalm 142:2, and Psalm 143:1. Just as the poet complains in Psalm 142:4, "when my spirit veils itself within me," so too in Psalm 143:4; as he prays in Ps 142:8, "Oh bring my soul out of prison," so in Psalm 143:11, "bring my soul out of distress," where צרה takes the place of the metaphorical מסגר. Besides these, compare Psalm 140:5-6 with Psalm 141:9; Psalm 142:7 with Psalm 143:9; Psalm 140:3 with Psalm 141:5, רעות; Ps 140:14 with Ps 142:8; Psalm 142:4 with Psalm 143:8.
The right understanding of the Psalm depends upon the right understanding of the situation. Since it is inscribed לדוד, it is presumably a situation corresponding to the history of David, out of the midst of which the Psalm is composed, either by David himself or by some one else who desired to give expression in Davidic strains to David's mood when in this situation. For the gleaning of Davidic Psalm which we find in the last two Books of the Psalter is for the most part derived from historical works in which these Psalm, in some instances only free reproductions of the feelings of David with respect to old Davidic models, adorned the historic narrative. The Psalm before us adorned the history of the time of the persecution by Absalom. At that time David was driven out of Jerusalem, and consequently cut off from the sacrificial worship of God upon Zion; and our Psalm is an evening hymn of one of those troublous days. The ancient church, even prior to the time of Gregory (Constitutiones Apostolicae, ii. 59), had chosen it for its evening hymn, just as it had chosen Psalm 63:1-11 for its morning hymn. Just as Psalm 63:1-11 was called ὁ ὀρθρινός (ibid. 8:37), so this Psalm, as being the Vesper Psalm, was called ὁ ἐπιλύχνιος (vid., 8:35).