Psalms 143

Psalms 143:1-12

Psalms 143THIS psalm may be divided into two equal parts, separated by the Selah in Psalms 143:6. The first contains a complaint, Psalms 143:1-6; the second a prayer for mercy, Psalms 143:7-12. It resembles the preceding psalm, not only in this relation of its parts, but in its whole tone and diction, its Davidic phraseology com bined with an originality never exhibited by the mere imitator or compiler.

1. (Psalms 143:1) A Psalm. By David. Jehovah, hear my prayer, give ear unto my cries for mercy; in thy, faithfulness answer me (and) in thy righteousness. The combination of faithfulness and righteousness is like that in Psalms 36:5-6. They can hardly be regarded as distinct grounds of argument, but rather as modified statements of the same. The faithfulness of God has direct reference to his promise or covenant engagements; his righteousness has reference to the claims of his own people, but claims which owe their existence to those same covenant engagements.

2. (Psalms 143:2) And enter not into judgment with thy servant, for just before thee is no one living. To enter into judgment is a forensic phrase meaning to go to law, to prosecute, to sue. See Job 9:32; Job 22:4. The verb in the last clause is not a passive meaning to be justified, but a neuter meaning to be just or innocent, to be in the right or on the right side of the controverted question. The acknowledgment in this verse has caused the psalm to be reckoned among the penitential psalms. The verse is often imitated or referred to elsewhere. See Job 9:2; Job 14:3; Job 15:14, Romans 3:20, etc.

3. (Psalms 143:3) For the enemy persecutes my soul, crushes to the earth my life, makes me dwell in dark places like the dead of old. This verse assigns a reason for the preceding prayers, a connection indicated by the for. He prays that God will deal with him in mercy, not in justice, by abandoning him to the fate here described. Compare Psalms 7:5, but especially Psalms 88:3-6. See also Lamentations 3:6. The last words some understand to mean for ever dead.

4. (Psalms 143:4) And overwhelmed within me is my spirit; in the midst of me desolated is my heart. With the first clause compare Psalms 142:3; with the the second Psalms 40:15.

5. (Psalms 143:5) I remember the days of old; I meditate of all thy doings, of the work of thy hands I muse. He recalls and ponders them not as a source of comfort, as in Psalms 44:1-3, but of sorrow, from their painful contrast with his actual condition. See above, on Psalms 22:3-5; Psalms 77:5, and with the last clause compare Psalms 92:5.

6. (Psalms 143:6) I spread my hands unto thee; my soul is like a weary land to thee, i.e. thirst or longs for thee, as a dry or thirsty land for rain. See above, on Psalms 63:1. A weary land is an unusual expression, and one of the peculiar features of this psalm. With the first clause compare Psalms 44:20. The close of the complaint or lamentation, and the strength of the feeling with which it is uttered, are both indicated by the Selah.

7. (Psalms 143:7) Hasten, answer me, Jehovah— my spirit fails— hide not thy face from me— or I shall be confounded with (those) going down (to) the pit. The meaning of the first clause is, hasten to grant my petition. Fails, is spent or exhausted. See above, on Psalms 28:1; Psalms 39:10; Psalms 69:17; Psalms 102:2. That he is in extremity, is urged as a reason why God cannot fail to hear and answer him. This verse begins the main prayer of the psalm, that in Psalms 143:1-2, being merely introductory to the complaint in Psalms 143:3-6, which is itself introductory to the prayer that follows.

8. (Psalms 143:8) Let me hear in the morning thy mercy; let me know the way that I must go, for unto thee I raise my soul. All these are familiar thoughts and terms to the readers of the psalms of David, and may be severally found in Psalms 25:1-4; Psalms 51:8; Psalms 59:16. The way that I must go, not merely to be right, but to be safe and happy; the way of safety as well as that of duty. See above, on Psalms 142:6.

9. (Psalms 143:9) Free me from my enemies, Jehovah, with thee I hide myself. With the first clause compare Psalms 59:11; Psalms 142:7; with the second, Psalms 27:5; Psalms 31:20. The form of expression here, however, is peculiar and original. The literal meaning is, to thee I cover, i.e. cover myself, the reflexive use of the Hebrew verb being clear from Genesis 38:14, Deuteronomy 22:12, Jonah 3:6. The force of the pregnant construction is well, though freely, given in the English version, I flee unto thee to hide me.

10. (Psalms 143:10) Teach me to do thy will, for thou (art) my God. Thy spirit (is) good; let it guide me in level ground. This is a prayer for external safety, and. at the same time for that spiritual guidance without which it is un-attainable. Compare Psalms 5:8; Psalms 26:12; Psalms 27:11; Psalms 40:8; Psalms 139:10; Psalms 139:24. Some make but two clauses, and instead of the short proposition in the middle, read, let thy good spirit guide me, etc , or let thy spirit, (which is) good, guide me, etc. Level ground, literally earth (or land) of evenness (or straightness). See above, on Psalms 26:12.

11. (Psalms 143:11) For thy name’s sake, Jehovah, thou wilt quicken me; in thy righteousness thou wilt bring out of distress my soul. Here again we have an accumulation of Davidic ideas and expressions. For thy name’s sake, as in Psalms 23:3; Psalms 25:12; Psalms 31:4; Psalms 109:1. Thou wilt quicken me, as in Psalms 138:7. In thy righteousness, as in Psalms 31:2. Bring my soul out of trouble, as in Psalms 25:15; Psalms 34:17; Psalms 142:7.

12. (Psalms 143:12) And in thy mercy thou wilt destroy my enemies and cause to perish all that vex my soul; for I (am) thy servant. With the first clause compare Psalms 31:16; Psalms 18:40. Some find here an allusion to the promise in Deuteronomy 24. Vexers, adversaries, persecutors of my soul. Thy servant, not merely a believer, but a chosen instrument; not merely one of thy people, but their chief and representative, and as such entitled to deliverance both for their sake and my own. In these two verses, the form of direct petition is insensibly exchanged for that of confident anticipation.