Division. - This Psalm is divided by the Selah. We prefer to follow the natural cleavage, and therefore have made no other dissection of it. May the holy Spirit lead us into its inner meaning.

Hints to Preachers

Psalm 143:1. - Three threes.

I. As to his devotions, - prayers, supplications, requests.

II. As to his success, - hear, give ear, answer me.

III. As to his argument, - because thou art Jehovah, faithful, righteous.

Psalm 143:1, Psalm 143:2. - A suitable prayer for a believer who has reason to suppose that he is suffering chastening for sin.

I. Here is earnest importunity, as of one depending entirely upon divine favour for a hearing.

II. Here is believing fervency laying hold of divine faithfulness and justice; see 1 John 1:9.

III. Here is a deep consciousness of the vanity of self-justification pleading for pure mercy, Psalm 143:2. - J. F.

Psalm 143:2. -

I. Who he is. "Thy servant."

II. What he knows. "In thy sight shall no man living be justified."

III. What he asks. "Enter not into judgment."

Psalm 143:3-6. - Consider,

I. The great lengths God may sometimes permit the enemy to go, Psalm 143:3. The case of Job a good illustration.

II. The deep depression of spirit he may even permit his saints to experience, Psalm 143:4.

III. The good things he has provided for their meditation when even at their worst, Psalm 143:5.

IV. The two things his grace will never suffer to die, whose existence is a pledge of near approaching joy, -

1. The thirsting after himself.

2. The practice of prayer. The whole is a good text for a lecture on the life and experience of Job. - J. F.

Psalm 143:4, Psalm 143:5, Psalm 143:6. -

I. Down in Despondency.

II. Deep in Meditation.

III. Determined in Supplication.

Psalm 143:5, Psalm 143:6. - "I muse on the work of thy hands. I stretch forth my hands unto thee." Hand in hand: or the child of God admiring the work of God's hands, and praying with uplifted hands to be wrought upon by the like power.

Psalm 143:5. - David's method.

I. He gathered materials; facts and evidence concerning God, "I remember."

II. He thought out his subject and arranged his matter: "I meditate."

III. He discoursed thereon, and was brought nearer to God: "I muse" - discourse.

IV. Let us close by viewing all this as an example for preachers and others. - W. B. H.

Psalm 143:6. - God alone the desire of his people.

Psalm 143:6. - Deep calling to deep.

I. The insatiable craving of the heart.

II. The vast riches in glory.

III. The rushing together of these as: "My soul is to thee." - W. B. H.

Psalm 143:7. - Reasons for speedy answers.

Psalm 143:7. - Never despair.

I. Because you have the Lord to plead with.

II. Because you may freely tell him the desperateness of your case.

III. Because you may be urgent with him for deliverance. - J. F.

Psalm 143:7. - Cordial for the swooning heart.

I. God's beloved fainting.

II. The best restorative; her Lord's face.

III. She has the presence of mind to call him as she falls. - W. B. H.

Psalm 143:8. - The two prayers - "Cause me to hear," and "Cause me to know." The two pleas - "In thee do I trust," and "I lift up my soul unto thee."

Psalm 143:8, Psalm 142:3. - "Thou knewest my path." Psalm 143:8. - "Cause me to know the way."

I. Trusting Omniscience in everything.

II. Following conscience in everything.

Psalm 143:8. - On fixing a time for the answering of our prayer.

I. By whom it may be done. Not by all believers, but by those who through dwelling with God have attained to a holy boldness.

II. When it may be done.

1. When the case is specially urgent.

2. When God's honour is concerned.

III. What renders it pleasing to God when done. Great faith. "For in thee do I trust." - J. F.

Psalm 143:8. - Listening for Lovingkindness.

I. Where to listen. At the gates of Scripture; in the halls of meditation; nigh the footsteps of Jesus.

II. When to listen. "In the morning;" as early and as often as possible.

III. How to listen. In trustful dependence, "Cause me to hear thy lovingkindness in the morning, for in thee do Itrust."

IV. Why to listen. To "know the way wherein I should walk." - W. B. H.

Psalm 143:9. - Admirable points in this prayer to be imitated by us. There is,

I. A sense of danger.

II. A confession of weakness.

III. A prudent foresight.

IV. A solid confidence, - he expects to be hidden from his foes.

Psalm 143:9. -

I. Looking up.

II. Lying close. - W. B. H.

Psalm 143:10. - Two childlike requests - "Teach me lead me."

Psalm 143:10. - See "Spurgeon's Sermons," No. 1519, "At School,"

Psalm 143:10 (first half). -

I. The best instructions, "Teach me to do thy will." Not merely to know, but "to do."

II. The only efficient Instructor.

III. The best reason for asking and expecting instruction, "For thou art my God." - J. F.

Psalm 143:10. - "Teach me to do thy will." We may call this sentence a description of David's school; and it is a very complete one; at least, it hath in it the three best things that belong to a school.

I. The best teacher.

II. The best scholar.

III. The best lesson; for who so good a teacher as God? who so good a scholar as David? what so good a lesson as to do God's will? - Sir Richard Baker.

Psalm 143:10 (latter half). -

I. Utopia - "the land of uprightness." Describe it, and declare its glories.

II. The difficult paths to that upland country.

III. The divine Guide, m "thy Spirit is good."

Psalm 143:11 (first clause). -

I. What is this blessing? "Quicken me."

II. In what way will it glorify God, so that we may plead for the sake of his name?

Psalm 143:11 (second clause). - How is the righteousness of God concerned in our deliverance from trouble?

Psalm 143:12. -

I. To the Master: "I am thy servant."

II. For the servant: he seeks protection because he belongs to his master.

Explanatory Notes and Quaint Sayings

Whole Psalm

This Psalm of David most aptly answereth to that Psalm which precedeth it; for in Psalm 142:1-7 he showeth that he prayed, repeating it twice (Psalm 143:1); and here he twice saith, "Hear my prayer, give ear to my supplication." In Psalm 142:1-7 (Psalm 142:3) he saith, "When my spirit was overwhelmed within me"; here (Psalm 143:4), "My spirit is overwhelmed within me." - John Mayer.

Whole Psalm

The promise referred to throughout this octave of Psalms (138-145) is that recorded in 2 Samuel 7:12, etc., "When thy days be fulfilled ... I will set up thy seed after thee and I will establish his kingdom ... If he commit iniquity, I will chasten him ... But my mercy shall not depart away from him; and thine house and thy kingdom shall be established for ever." What fixes the connection of the Psalm with the history is the frequent application of the term "Thy (Jehovah's) servant," by David to himself in the latter, as in Psalm 143:2 and Psalm 143:12 of the former. Jehovah had first used it of David, "Tell to my servant, to David;" David therefore fastens on it as his plea again and again (2 Samuel 7:5, 2 Samuel 7:9-21, 2 Samuel 7:25-29). David's plea, "For I am thy servant," is no boast of his service, but a magnifying of God's electing grace: "Who am I, O Lord God? and what is my house, that thou hast brought me hitherto?" 2 Samuel 7:18.

The cry (Psalm 143:6) "My soul thirsteth alter thee as a thirsty land," answers to David's own words in Psalm 63:1, when he was fleeing from Absalom, and still in the wilderness of Judah (title, Psalm 63:1-11) on the near side of Jordan: "My soul thirsteth for thee." The history here again is an undesigned agreement with the Psalm: (2 Samuel 16:2, 2 Samuel 16:14,) "The King, and all the people with him, came weary, and refreshed themselves" with Ziba's fruits; also Psalm 17:2. The Hebrew for "thirsty" in Psalm 143:1-12 is the same as for "weary" in Psalm 63:1, and in 2 Samuel 16:14, and means "panting,.... weary,.... thirsting." - Andrew Robert Fausset, in "Studies in the CL. Psalms," 1876.

Whole Psalm

At the making of this Psalm (as it plainly appeareth) David was cast into some desperate danger; whether by Saul when he was forced to flee into the cave, as in the former Psalm, or by Absalom his son, or by any other, it is uncertain. Howsoever, in this he complaineth grievously to God of the malice of his enemies, and desireth God to hear his prayers, he acknowledgeth that he suffereth those things by God's just judgment, most humbly craving mercy for his sins; desiring not only to be restored, but also to be governed by God's Spirit, that he may dedicate and consecrate the rest of his life to God's service. This worthy Psalm, then, containeth these three things. First, a confession of his sins. Secondly, a lamentation over his injuries. Thirdly, a supplication for temporal deliverance and spiritual graces. - Archibald Symson.

Whole Psalm

It is not without some use to observe in this Psalm how the heart of its devout composer turned alternately from spiritual to temporal, and again from temporal to spiritual subjects. He first complains of his sins, and begs for mercy; then of his enemies, and prays for deliverance. Then he laments his darkness and pleads for the light of God's countenance, and for wisdom, and understanding. After this, the thought of his enemies rushes in again upon his soul, and he flees to God for protection. Lastly, he again puts up his prayer for wisdom and holiness: "Teach me to do thy will; for thou art my God, thy spirit is good; lead me into the land of uprightness." This is a peculiarly important petition: before he had prayed to know the way in which he should walk, he now prays that he may walk in it. - John Fawcett, 1769-1851.

Whole Psalm

This is appointed by the Church for Ash-Wednesday, and is the seventh and last of the Penitential Psalms. These seven Penitential Psalms are also sometimes called "the Special Psalms," and have long been used in the Church as the completest and most spiritual acts of repentance which she possesses. They have sometimes been considered as directed against the seven deadly sins; as, for instance, Psalm 6:1-10 against Wrath; Psalm 32:1-11 against Pride; Psalm 38 against Gluttony; Psalm 51 against Impurity; Psalm 102 against Covetousness; Psalm 130:1-8 against Envy; and the present Psalm against Indifference, or Carelessness. - J. W. Burgon.

Psalm 143:1

"Hear my prayer, O Lone," etc. Alas, O Lord, if thou hear not my prayer, I were as good not pray at all; and if thou hear it, and give not ear unto it, it were as good thou didst not hear it at all. O, therefore, "hear my prayer, O God, and give ear to thy supplications"; that neither my praying may be lost for want of thy hearing it, nor thy hearing it be lost for want of thy attending it. When I only make a prayer to God, it seems enough that he hear it; but when I make a supplication, it requires that he give ear unto it; for seeing a supplication hath a greater intention in the setting out, it cannot without a greater attention be entertained.

But what niceness of words is this? as though it were not all one "to hear" and "to give ear"? or as though there were any difference between a prayer and a supplication? Is it not perhaps so indeed? for hearing sometimes may be only passive, where giving ear is always active; and seeing Christ, we doubt not, heard the woman of Canaan's first cry, while it was a prayer; but gave no ear till her second cry, when it was grown to a supplication. However it be, as thy hearing, O God, without giving would be to no purpose, so thy giving ear without giving answer would do me no good; O, therefore, "answer me," O God; for if thou answer not my prayer, how canst thou answer my expectation? My prayer is but the seed; it is thy answer that makes the harvest. If thou shouldst not answer me at all, I could not hope for any harvest at all; and if thou shouldst answer me, and not "in thy righteousness," that would be a harvest indeed, but nothing but of blasted corn. Therefore, answer me, O God, but "in thy righteousness"; for thy righteousness never made an unpleasing answer. It was an answer in thy righteousness which thou madest to Noah, "My spirit shall not always strive with man; for the imagination of man's heart is evil from his infancy." It was an answer in thy righteousness which thou madest to Abraham: "Fear not; I will be thy shield, and thy exceeding great reward." It was an answer in thy righteousness which thou madest to the thief upon the cross: "This day thou shalt be with me in paradise." Oh, then, answer me also in thy righteousness, O God, and then the harvest of my hope will be as plentiful as the seven years of plenty foretold by Joseph. - Sir Richard Baker.

Psalm 143:1

"Hear my prayer, O Lord, give ear to my supplication." In the preceding Psalm he began by declaring that he had cried unto the Lord; here he begs to be favourably regarded by Jehovah the living God, whose memorial is that he heareth prayer. He knew that Jehovah did hear prayer, and therefore he entreated him to hear his supplication, however feeble and broken it might be. In two forms - he implores the one blessing of gracious audience, "hear and give ear." Gracious men are so eager to be heard in prayer that they double their entreaties for that boon. The Psalmist desires to be heard and to be considered; hence he cries, "hear," and then "give ear." Our case is difficult, and we plead for special attention. Here it is probable that David wished his suit against his adversaries to be heard by the righteous Judge; confident that if he had a hearing in the matter whereof he was slanderously accused, he would be triumphantly acquitted. Yet while somewhat inclined thus to lay his case before the Court of King's Bench, he prefers rather to turn it all into a petition, and present it before the Court of Requests, hence he cries rather "hear my prayer" than "hear my suit." Indeed David is specially earnest that he himself, and the whole of his life, may not become the subject of trial, for in that event he could not hope for acquittal. Observe that he offered so much pleading that his life became one continual prayer; but that petitioning was so varied in form that it-roke out in many supplications.

"In thy faithfulness answer me, and in thy righteousness." Saints desire to be answered as well as heard: they long to find the Lord faithful to his promise and righteous in defending the cause of justice. It is a happy thing when we dare appeal even to righteousness for our deliverance; and this we can do upon gospel principles, for "if we confess our sins he is faithful and just to forgive us our sins." Even the sterner attributes of God are upon the side of the man who humbly trusts, and turns his trust into prayer. It is a sign of our safety when our interests and those of righteousness are blended. With God's faithfulness and righteousness upon our side we are guarded on the right hand and on the left. These are active attributes, and fully equal to the answering of any prayer which it would be right to answer. Requests which do not appeal to either of these attributes it would not be for he glory of God to hear, for they must contain desires for things unpromised, and unrighteous.

Psalm 143:2

"And enter not into judgment with thy servant." He had entreated for audience at the mercy-seat, but he has no wish to appear before the judgment-seat. Though clear before men, he could not claim innocence before God. Even though he knew himself to be the Lord's servant, yet he did not claim perfection, or plead merit; for even as a servant he was unprofitable. If such be the humble cry of a servant, what ought to be the pleading of a sinner? "For in thy sight shall no man living be justified." None can stand before God upon the footing of the law. God's sight is piercing and discriminating; the slightest flaw is seen and judged; and therefore pretence and profession cannot avail where that glance reads all the secrets of the soul. In this verse David told out the doctrine of universal condemnation by the law long before Paul had taken his pen to write the same truth. To this day it stands true even to the same extent as in David's day, no man living even at this moment may dare to present himself for trial before the throne of the Great King on the footing of the law. This foolish age has produced specimens of a pride so rank that men have dared to claim perfection in the flesh; but these vain-glorious boasters are no exception to the rule here laid down: they are but men, and poor specimens of men. When their lives are examined they are frequently found to be more faulty than the humble penitents before whom they vaunt their superiority.

Psalm 143:3

"For the enemy hath persecuted my soul." He has followed me up with perseverance, and has worried me as often as I have been within his reach. The attack was upon the soul or life of the Psalmist: our adversaries mean us the worst possible evil, their attacks are no child's play, they hunt for the precious life. "He hath smitten my life down to the ground." The existence of David was made bitter by the cruelty of his enemy; he was as one who was hurled down and made to lie upon the ground, where he could be trampled on by his assailant. Slander has a very depressing effect upon the spirits; it is a blow which overthrows the mind as though it were knocked down with the fist. "He hath made me to dwell in darkness, as those that have been long dead." The enemy was not content with felling his life to the ground - he would lay him lower still, even in the grave; and lower than that if possible, for the enemy would shut up the saint in the darkness of hell if he could. David was driven by Saul's animosity to haunt caverns and holes, like an unquiet ghost; he wandered out by night, and lay hid by day like an uneasy spirit which had long been denied the repose of the grave. Good men began to forget him, as though he had been long dead; and bad men made ridicule of his rueful visage, as though it belonged not to a living man, but was dark with the shadow of the sepulchre. Poor David! He was qualified to bless the house of the living, but he was driven to consort with the dead! Such may be our case, and yet we may be very dear to the Lord. One thing is certain, the Lord who permits us to dwell in darkness among the dead, will surely bring us into light, and cause us to dwell with those who enjoy life eternal.

Psalm 143:4

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8 Cause me to hear thy lovingkindness in the morning; for in thee do I:trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee.

9 Deliver me, O Lord, from mine enemies, I flee unto thee to hide me.

10 Teach me to do thy will; for thou art my God - thy spirit is good; lead me into the land of uprightness.

11 Quicken me, O Lord, for thy name's sake: for thy righteousness' sake bring my soul out of trouble.

12 And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.

Psalm 143:7

"Hear me speedily, o lord: my spirit faileth." If long delayed, the deliverance would come too late. The afflicted suppliant faints, and is ready to die. His life is ebbing out; each moment is of importance; it will soon be all over with him. No argument for speed can be more powerful than this. Who will not run to help a suppliant when his life is in jeopardy? Mercy has wings to its heels when misery is in extremity. God will not fail when our spirit fails, but the rather he will hasten his course and come to us on the wings of the wind. "Hide not thy face from me, lest I be like unto them that go down into the pit." Communion with God is so dear to a true heart that the withdrawal of it makes the man feel as though he were ready to die and perish utterly. God's withdrawals reduce the heart to despair, and take away all strength from the mind. Moreover, his absence enables adversaries to work their will without restraint; and thus, in a second way, the persecuted one is like to perish. If we have God's countenance we live, but if he turns his back upon us we die. When the Lord looks with favour upon our efforts we prosper, but if he refuses to countenance them we labour in vain.

Psalm 143:8

"Cause me to hear thy lovingkindness in the morning; for in thee do I trust." Lord, my sorrow makes me deaf, - cause me to hear, there is but one voice that can cheer me - cause me to hear thy lovingkindness; that music I would fain enjoy at once - cause me to hear it in the morning, at the first dawning hour. A sense of divine love is to the soul both dawn and dew; the end of the night of weeping, the beginning of the morning of joy. Only God can take away from our weary ears the din of our care, and charm them with the sweet notes of his love. Our plea with the Lord is our faith; if we are relying upon him, he cannot disappoint us "in thee do I trust" is a sound and solid argument with God. He who made the ear will cause us to hear, he who is love itself will have the kindness to bring his lovingkindness before our minds. "Cause me to know the way wherein I should walk; for I lift up my soul unto thee." The Great First Cause must cause us to hear and to know. Spiritual senses are dependent upon God, and heavenly knowledge comes from him alone. To know the way we ought to take is exceedingly needful, for how can we be exact in obedience to a law with which we are not acquainted? or how can there be an ignorant holiness? If we know not the way, how shall we keep in it? If we know not wherein we should walk, how shall we be likely to follow the right path? The Psalmist lifts up his soul; faith is good at a dead lift, the soul that trusts will rise. We will not allow our hope to sink, but we will strive to get up and rise out of our daily griefs. This is wise. When David was in any difficulty as to his way he lifted his soul towards God himself, and then he knew that he could not go very far wrong. If the soul will not rise of itself we must lift it, lift it up unto God. This is good argument in prayer, surely the God to whom we endeavour to lift up our soul will condescend to show us what he would have us to do. Let us attend to David's example, and when our heart is low, let us heartily endeavour to lift it up, not so much to comfort as to the Lord himself.

Psalm 143:9

"Deliver me, O Lord, from mine enemies." Many foes beset us, we cannot overcome them, we cannot even escape from them; but Jehovah can and will rescue us if we pray to him. The weapon of all-prayer will stand us in better stead than sword and shield. "I flee unto thee to hide me." This was a good result from his persecutions. That which makes us flee to our God may be an ill wind, but it blows us good. There is no cowardice in such flight, but much holy courage. God can hide us out of reach of harm, and even out of sight of it. He is our hiding-place; Jesus has made himself the refuge of his people, the sooner, and the more entirely we flee to him the better for us. Beneath the crimson canopy of our Lord's atonement believers are completely hidden; let us abide there and be at rest. In Psalm 143:7 our poet cried, "Hide not thy face," and here he prays, "Hide me." Note also how often he uses the words "unto thee"; he is after his God; he must travel in that direction by some means, even though he may seem to be beating a retreat; his whole being longs to be near the Lord. It is possible that such thirstings for God will be left unsupplied? Never, while the Lord is love.

Psalm 143:10

"Teach me to do thy will." How childlike - "teach me"! How practical - "Teach me to do"! How undivided in obediences - "to do thy will"! To do all of it, let it be what it may. This is the best form of instruction, for its source is God, its object is holiness, its spirit is that of hearty loyalty. The man is hidden in the Lord, and spends his peaceful life in learning the will of his Preserver. A heart cannot long be desolate which is thus docile. "For thou art my God." Who else can teach me as thou canst? Who else will care to do it but my God? Thou hast given me thyself, thou wilt surely give me thy teaching. If I have thee, may I not ask to have thy perfect mind? When the heart can sincerely call Jehovah "my God," the understanding is ready to learn of him, the will is prepared to obey him, the whole man is eager to please him. "Thy spirit is good." God is all spirit and all good. His essence is goodness, kindness, holiness' it is his nature to do good, and what greater good can he do to us than to hear such a prayer as that which follows - "Lead me into the land of uprightness"? David would fain he among the godly, in a land of another sort from that which had east him out. He sighed for the upland meadows of grace, the table-lands of peace, the fertile plains of communion. He could not reach them of himself; he must be led there. God, who is good, can best conduct us to the goodly land. There is no inheritance like a portion in the land of promise, the land of precept, the land of perfectness. He who teaches us must put us into leading-strings, and guide and conduct us to his own dwelling-place in the country of holiness. The way is long, and steep, and he who goes without a divine leader will faint on the journey; but with Jehovah to lead, it is delightful to follow, and there is neither stumbling nor wandering.

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