Psalms · Chapter 143

Verse 1. In thy faithfulness answer me] Thou hast promised to support me in my difficulties, and, though my children should forsake me, never to withdraw thy loving-kindness from me. See the present unnatural rebellion of my son. Lord, undertake for me!

Verses 1, 2. In thy faithfulness — According to thy true and faithful promises, made to the penitent who apply to thee for pardon and aid; answer me — Grant my earnest request; and in thy righteousness — Whereby thou art inclined and engaged by promise to favour righteous persons and just causes. Or, the word, here rendered righteousness, may signify mercy, as it often does; for “God’s promises are only conditional, and our sins and frailties are so many, that we have always need of God’s mercy to make us capable of being reputed of the number of those who have complied with the conditions annexed to the promises.” And enter not into judgment, &c. — As if he had said, When I appeal to thy righteousness, I do not do it under an idea that I can justify myself upon a strict trial at the tribunal of thy justice; for I know, if thou shouldst rigorously examine all the tempers and affections of my heart, and actions of my life, I should certainly be condemned by thee to wrath and punishment; for in thy sight shall no man living be justified — That is, according to thy holy and righteous law, and upon the terms of strict justice, without thy indulgence and infinite mercy. Observe well, reader, no man, in order to his justification before God, can plead innocence or his own righteousness; either that he has not sinned, or that he does not deserve to die for his sins; nor must he suppose that he has any satisfaction of his own to offer. Whoever expects to be justified, must look for that inestimable blessing, followed by peace with God, adoption into his family, and a title to life eternal, as an act of pure grace, a free and undeserved gift from the divine mercy, to be conferred upon the penitent and believing, through the redemption which is in Christ Jesus: see Romans 3:9-28.

1. In thy faithfulness… righteousness—The “faithfulness” and “righteousness” are conformity to the system of revealed mercy. There is a “righteousness” in taking vengeance, but God is also “faithful and just to forgive” when forgiveness is sought in his appointed way.

V. 2. Justified-Upon terms of strict justice.

Verse 2. Enter not into judgment] awbt la al tabo. Do not come into court, either as a Witness against me, or as a Judge, else I am ruined; for thou hast seen all my ways that they are evil, and thy justice requires thee to punish me. Nor can any soul that has ever lived be justified in the sight of thy justice and righteousness. Had I my desert from thee, I should have worse than even my unnatural son intends me. O what a relief is Jesus crucified to a soul in such circumstances!

Verses 1, 2. In thy faithfulness — According to thy true and faithful promises, made to the penitent who apply to thee for pardon and aid; answer me — Grant my earnest request; and in thy righteousness — Whereby thou art inclined and engaged by promise to favour righteous persons and just causes. Or, the word, here rendered righteousness, may signify mercy, as it often does; for “God’s promises are only conditional, and our sins and frailties are so many, that we have always need of God’s mercy to make us capable of being reputed of the number of those who have complied with the conditions annexed to the promises.” And enter not into judgment, &c. — As if he had said, When I appeal to thy righteousness, I do not do it under an idea that I can justify myself upon a strict trial at the tribunal of thy justice; for I know, if thou shouldst rigorously examine all the tempers and affections of my heart, and actions of my life, I should certainly be condemned by thee to wrath and punishment; for in thy sight shall no man living be justified — That is, according to thy holy and righteous law, and upon the terms of strict justice, without thy indulgence and infinite mercy. Observe well, reader, no man, in order to his justification before God, can plead innocence or his own righteousness; either that he has not sinned, or that he does not deserve to die for his sins; nor must he suppose that he has any satisfaction of his own to offer. Whoever expects to be justified, must look for that inestimable blessing, followed by peace with God, adoption into his family, and a title to life eternal, as an act of pure grace, a free and undeserved gift from the divine mercy, to be conferred upon the penitent and believing, through the redemption which is in Christ Jesus: see Romans 3:9-28.

2. Enter not into judgment—A bitter element in David’s trouble with Absalom, which does not appear in his matters with Saul, is his own guilt. David had so sinned, and in such various ways, that pardon must be his first relief. This gives the psalm a peculiarly human quality, for most of our troubles, certainly our worst ones, are woven in with misdeeds: and who is free from misdeeds?

V. 3. For-This is not a reason of what he last said, but an argument to enforce his petition delivered, ver. 1. Soul-My life; nothing less will satisfy him. Dead-I am in as hopeless a condition in the eye of man, as those that have lain long in the grave.

Verse 3. He hath made me to dwell in darkness] Literally, in dark places. This may be understood of David’s taking refuge in caves and dens of the earth, to escape from his persecuting son; yea, even to take refuge in the tombs, or repositories of the dead.

Verses 3, 4. For the enemy hath persecuted my soul — This is not a reason of what he said last, verse 2, but an argument to enforce his petition, delivered verse 1, and repeated verse 7. He hath smitten my life down to the ground — He hath beaten me down to the earth, where I lie struggling for life. He hath made me to dwell in darkness — Not only in dark caves, but under dark apprehensions, and clouds of trouble and distress, out of which I see no way of deliverance, except from thy power and mercy; as those that have been long dead — In as hopeless a condition in the eye of man, as those that have lain long in the grave. Therefore is my spirit overwhelmed — See on Psalm 142:3. My heart within me is desolate — Deprived of all hope and comfort, except from thee; or, is astonished, as µmwtvy may be properly rendered.

3. Have been long dead—Or, have been “dead” from immemorial time, or, more literally, those that are for ever dead, who cannot rise from the grave, but are hopelessly bound in its chains of darkness. But in this sense it is simply hypothetical.

Verse 4. Therefore is my spirit] I am deeply depressed in spirit, and greatly afflicted in body.

My heart within me is desolate.] It has no companion of its sorrows, no sympathetic friend. I am utterly destitute of comfort.

Verses 3, 4. For the enemy hath persecuted my soul — This is not a reason of what he said last, verse 2, but an argument to enforce his petition, delivered verse 1, and repeated verse 7. He hath smitten my life down to the ground — He hath beaten me down to the earth, where I lie struggling for life. He hath made me to dwell in darkness — Not only in dark caves, but under dark apprehensions, and clouds of trouble and distress, out of which I see no way of deliverance, except from thy power and mercy; as those that have been long dead — In as hopeless a condition in the eye of man, as those that have lain long in the grave. Therefore is my spirit overwhelmed — See on Psalm 142:3. My heart within me is desolate — Deprived of all hope and comfort, except from thee; or, is astonished, as µmwtvy may be properly rendered.

4. My heart… is desolate—A physical allusion signifying, “Is failing to beat,” “is getting torpid.” In sorrow the nervous currents diminish, and organic activity of the body declines.

V. 5. The days-What thou hast done for thy servants in former times.

Verse 5. I remember the days of old] Thou hast often helped me, often delivered me. I will therefore trust in thee, for thy mercy is not clean gone from me.

Verses 5, 6. I remember the days of old — That is, but still, upon a more calm reflection, I consider what thou hast done for thy servants in former times, and likewise what thou hast done for me during the persecutions of Saul, and long before that time, in my younger days, when thou didst deliver me from the greatest danger: see 1 Samuel 17:34, &c. I stretch forth my hands, &c. — I pray to thee fervently. My soul thirsteth after thee — After thy favour and help; as a thirsty land — For rain.

5. I remember the days of old—This refers to no far antiquity, but only to the deliverances of David’s earlier life in perils with Goliath and with Saul. To have forfeited the mercy that then was his help, makes his present case more intensely painful.

V. 6. As land-Thirsteth for rain.

Verse 6. I stretch forth my hands] This is a natural action. All in distress, or under the influence of eager desire, naturally extend their hands and arms, as if to catch at help and obtain succour.

As a thirsty land.] Parched and burned by the sun, longs for rain, so does my thirsty soul for the living God.

Verses 5, 6. I remember the days of old — That is, but still, upon a more calm reflection, I consider what thou hast done for thy servants in former times, and likewise what thou hast done for me during the persecutions of Saul, and long before that time, in my younger days, when thou didst deliver me from the greatest danger: see 1 Samuel 17:34, &c. I stretch forth my hands, &c. — I pray to thee fervently. My soul thirsteth after thee — After thy favour and help; as a thirsty land — For rain.

6. As a thirsty land—A parched land opens in seams and cracks— “poor, poor dumb mouths”—to plead for rain. So David waits in silent, anxious attitude of prayer.

Verse 7. Hear me speedily] rhm maher, make haste to answer me. A few hours, and my state may be irretrievable. In a short time my unnatural son may put an end to my life.

Verses 7-9. Hear me speedily — Defer no longer; for my spirit faileth — I am just ready to faint. Hide not thy face — Be not angry with me; do not turn from me as one displeased with me, nor deprive me of the light of thy countenance: if I have thy favour let me know that I have it; lest I be like unto them that go down into the pit — That are dead and buried, of whom there is no hope; or, lest I be discouraged, dejected, and disconsolate. Cause me to hear thy loving-kindness in the morning — Early, seasonable, and speedily, as this phrase is taken Psalm 90:14. Cause me to know the way wherein I should walk — So as to please thee and to secure myself; I flee unto thee to hide me — Without whose care these caves, and rocks, and human helps can give me no protection.

7. Hear me speedily—This second half of the psalm presents many thoughts already familiar. The night is advancing, and with the dawn, comes battle, and, unless he gain the ear and aid of Jehovah, utter ruin will also come, irretrievable as a plunge into the bottomless.

V. 8. Morning-Seasonably and speedily.

Verse 8. Cause me to hear thy loving-kindness in the morning] This petition was probably offered in the night-season. David had despatched his messengers in all directions; and prays to God that he might by the morning get some good news.

Cause me to know the way wherein I should walk] Absalom and his partisans are in possession of all the country. I know not in what direction to go, that I may not fall in with them: point out by thy especial providence the path I should take.

Verses 7-9. Hear me speedily — Defer no longer; for my spirit faileth — I am just ready to faint. Hide not thy face — Be not angry with me; do not turn from me as one displeased with me, nor deprive me of the light of thy countenance: if I have thy favour let me know that I have it; lest I be like unto them that go down into the pit — That are dead and buried, of whom there is no hope; or, lest I be discouraged, dejected, and disconsolate. Cause me to hear thy loving-kindness in the morning — Early, seasonable, and speedily, as this phrase is taken Psalm 90:14. Cause me to know the way wherein I should walk — So as to please thee and to secure myself; I flee unto thee to hide me — Without whose care these caves, and rocks, and human helps can give me no protection.

8. Cause me to hear—The morning will bring the trumpet call, and the marshalling and march of the host. For that reason the guiding voice of divine mercy, and the pointing of divine guidance, are a more pressing necessity. In this verse is a certain sense of relief, as if the psalmist were consciously casting his burden on the Lord.

Verse 9. I flee unto thee to hide me.] That I may not be found by my enemies, who seek my life to destroy it.

Verses 7-9. Hear me speedily — Defer no longer; for my spirit faileth — I am just ready to faint. Hide not thy face — Be not angry with me; do not turn from me as one displeased with me, nor deprive me of the light of thy countenance: if I have thy favour let me know that I have it; lest I be like unto them that go down into the pit — That are dead and buried, of whom there is no hope; or, lest I be discouraged, dejected, and disconsolate. Cause me to hear thy loving-kindness in the morning — Early, seasonable, and speedily, as this phrase is taken Psalm 90:14. Cause me to know the way wherein I should walk — So as to please thee and to secure myself; I flee unto thee to hide me — Without whose care these caves, and rocks, and human helps can give me no protection.

9. I flee unto thee—The latter part of this verse has perplexed translators, but our version is very correct and beautiful. “To thee have I given it for concealment” is the only other rendering favoured by the best critics, “it,” being “my trouble.” The version in our text is better.

Verse 10. Teach me to do thy will] Ënwxr retsonecha, thy pleasure. To be found doing the will of God is the only safe state for man. Thy Spirit is good] The Author of every good desire and holy purpose. Lead me] Let it lead me by its continued inspirations and counsels. Into the land of uprightness.] “Into a right land,” CHALDEE. Into the place where I shall be safe. The old Psalter has, Thi goste gude sal lede me into rygt lande.

Verses 10, 12. Teach me to do thy will — To continue in faithful obedience to thee, notwithstanding all temptations to the contrary. Thy Spirit is good, lead me, &c. — Or rather, as it is exactly in the Hebrew, and as many, both ancient and modern translators, render the clause, Let thy good Spirit lead me. Leave me not to mine own blind or vain mind, or corrupt affections; neither give me up to the evil spirit, as thou didst Saul, but conduct me in all my ways by thy good, or gracious, and holy Spirit; into the land of uprightness — In a straight, plain, and level way, that I may not stumble nor fall either into sin or mischief. This is opposed to the crooked and rugged ways in which sinners are said to walk, Psalm 125:5; Proverbs 2:15. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul — That is, out of thy mercy to me, whose life they seek.

Verse 10. Thy Spirit is good. The LXX read, “Let thy good Spirit lead me into the land of uprightness.”

10. Thy spirit is good—Probably it is better to read: “Let thy Spirit, which is good, lead me,” etc. “Land of uprightness” is Hebrew for “a level country,” one in which he can see a long distance, and determine his course with ease and safety.

Verse 11. Quicken me] I am as a dead man, and my hopes are almost dead within me.

Verses 10, 12. Teach me to do thy will — To continue in faithful obedience to thee, notwithstanding all temptations to the contrary. Thy Spirit is good, lead me, &c. — Or rather, as it is exactly in the Hebrew, and as many, both ancient and modern translators, render the clause, Let thy good Spirit lead me. Leave me not to mine own blind or vain mind, or corrupt affections; neither give me up to the evil spirit, as thou didst Saul, but conduct me in all my ways by thy good, or gracious, and holy Spirit; into the land of uprightness — In a straight, plain, and level way, that I may not stumble nor fall either into sin or mischief. This is opposed to the crooked and rugged ways in which sinners are said to walk, Psalm 125:5; Proverbs 2:15. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul — That is, out of thy mercy to me, whose life they seek.

11. For thy name’s sake—An appeal to God for help for his “name’s sake” is an admission that he who makes the appeal has no merit, and can, of himself, offer no adequate inducement. It is the language of self-renunciation. So is the appeal to the divine righteousness, or the harmony of God’s ways with themselves.

Verse 12. And of thy mercy] To me and the kingdom.

Cut off mine enemies] Who, if they succeed, will destroy the very form of godliness. The steps he has already taken show that even morality shall have no countenance, if Absalom reign.

I am thy servant.] Whoever is disloyal to me, I will love and serve thee. For a full explanation of this Psalm, as applied to penitents, see the analysis.

Verses 10, 12. Teach me to do thy will — To continue in faithful obedience to thee, notwithstanding all temptations to the contrary. Thy Spirit is good, lead me, &c. — Or rather, as it is exactly in the Hebrew, and as many, both ancient and modern translators, render the clause, Let thy good Spirit lead me. Leave me not to mine own blind or vain mind, or corrupt affections; neither give me up to the evil spirit, as thou didst Saul, but conduct me in all my ways by thy good, or gracious, and holy Spirit; into the land of uprightness — In a straight, plain, and level way, that I may not stumble nor fall either into sin or mischief. This is opposed to the crooked and rugged ways in which sinners are said to walk, Psalm 125:5; Proverbs 2:15. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul — That is, out of thy mercy to me, whose life they seek.

12. I am thy servant—The petition of this and the preceding verse is now rested on the basis given in the last clause. It is not righteous—as the word is used in this psalm—that God fail to protect one who takes refuge with him, or that he leave his own servant to be the victim of his enemies. So, like many others, this psalm, with all its pains and struggles, ends in the calm and restful quietude of faith.