Verse-by-Verse Bible Commentary
Psalms 143:10

Clarke's Commentary

Verse Psalms 143:10. Teach me to do thy will — רצונך 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.

Bridgeway Bible Commentary

Psalm 140 - 143 Troubles for the godly

These four psalms are similar, and from the title of Psalms 142:0 it appears that all four belong to the time when David was fleeing from Saul. (See introductory notes to Psalms 34:0.)

Treachery and slander are the chief weapons that David’s enemies use to attack him. These men have the poison of snakes and the cunning of hunters (140:1-5). But Yahweh is David’s God, his defender in whom he trusts for victory (6-8). David’s enemies will receive a fitting punishment if they suffer the torments that they intended to inflict upon David (9-11). The righteous will praise God when they see his justice in punishing the wicked and delivering the innocent (12-13).
When a person is the victim of slanderous talk, such as David was at the time, he is tempted to use strong words and unwise speech in return. David prays that he may be kept from such sins. He does not want to follow the evil ways of the wicked (141:1-4). If a godly person ever has cause to rebuke him, David prays that he may receive it as a blessing, as if he has been anointed with oil. But he will always remain opposed to evil (5). People will be forced to take notice when God acts, for his punishments will leave the wicked completely shattered (6-7). Meanwhile, the wicked still live, and David prays that he will be saved from the traps they have set for him (8-10).

Still pursued by his enemies, David escaped from Gath and fled to the cave of Adullam, though at the time of this psalm others have not yet joined him (1 Samuel 22:1). He is overcome by a feeling of terrible loneliness. Feeling that no one cares for him, he cries out to God (142:1-4). He prays that God will deal with his enemies and so enable him to live a normal life in freedom and security again (5-7).

The frightening thought occurs to David that God might be using the enemy to punish him for his sins. He knows that he, like others, is a sinner, and there is no way of escaping punishment if God decides to act. He therefore casts himself entirely on the mercy of God for forgiveness and deliverance (143:1-2). David tells God about his troubles, how he has been pursued and is forced to live in darkness in the cave (3-4). He thinks of God’s mighty acts in the past and prays that God will save him again (5-6). He fears the hopelessness of those who die without God. He longs for a greater experience of God (7-8). He prays that God, having rescued him, will instruct and guide him in the future (9-12).

Coffman's Commentaries on the Bible

"Make haste to answer me, O Jehovah; my spirit faileth: Hide not thy face from me, Lest I become like them that go down to the pit. Cause me to hear thy lovingkindness in the morning; For in thee do I trust: Cause me to know the ways wherein I should walk; For I lift up my soul unto thee. Deliver me, O Jehovah, from mine enemies; I flee unto thee to hide me. Teach me to do thy will; For thou art my God; Thy Spirit is good; Lead me in the land of uprightness. Quicken me, O Jehovah, for thy name's sake: In thy righteousness bring my soul out of trouble. And in thy lovingkindness cut off mine enemies, And destroy all them that afflict my soul; For I am thy servant."

"Make haste to answer me… cause me to hear… in the morning" In this we have the seventh of the multiple grounds upon which the psalmist predicated his petition; and here the point is that unless God shall help him very soon, it will be too late.

The last four verses here are very similar to David's usual imprecations against his enemies.

"Deliver me from mine enemies" "Teach me to do thy will" (Psalms 143:10). There is a tacit admission here that David's strict adherence to God's will is a necessary corollary of God's rescuing him from the terrible mess in which he finds himself during Absalom's rebellion.

"Quicken me, O Jehovah, for thy name's sake; in thy righteousness bring my soul out of trouble" McCaw noted that most of us would, "Be happy to pray this prayer (Psalms 143:11), but that we might shy away from praying the next verse (Psalms 143:12)."The New Bible Commentary, Revised, p. 542.

"Cut off mine enemies… destroy all them that afflict my soul" Yes, there is a sophisticated type of interpreter who never fails to depreciate such a prayer as this; but, again from McCaw, "There are circumstances," such as that in the rebellion of Absalom, "Where there can be no deliverance without destruction, and to pray for one is also to pray for the other."Ibid.

Barnes' Notes on the Whole Bible

Teach me to do thy will ... - To do that which will be agreeable or pleasing to thee; which will meet with thy approbation. That is, Teach me in the present emergency to do that which thou wilt approve; which will be wise; which will be best adapted to secure my deliverance and my safety.

Thy spirit is good - The spirit which guides those who trust in thee; the spirit with which “thou” dost guide people. That spirit is wise, prudent, judicious, reliable. It will not lead astray. Grant me “that” spirit, and I shall be certain that I am going in the right path. There is no certain evidence that the psalmist here refers distinctively to the Holy Spirit, considered as the Third Person of the Trinity; but the prayer is one for guidance from on high in the day of darkness and trouble. It is an acknowledgment of dependence on God for direction, and the expression of confidence that under the divine guidance he would not go astray.

Lead me into the land of uprightness - Or rather here, “land of evenness;” level ground; ground where I may walk without the dangers to which I am exposed where I am now, in a place of ambuscades, caverns, rocks, where I may be assailed at any moment without the power of seeing my enemy, or of defending myself. See this use of the word in the following places where it is rendered “plain,” meaning a level country, Deuteronomy 3:10; Deuteronomy 4:43; Joshua 13:9, Joshua 13:16-17, Joshua 13:21; 1 Kings 20:23, 1 Kings 20:25; Psalms 27:11; Jeremiah 21:13; Jeremiah 48:8, Jeremiah 48:21; Zechariah 4:7. He desired to be led, as it were, into a “level” country where he might be safe. It is not a prayer, as would seem from our translation, to be so guided that he might lead an upright life. Such a prayer is proper, but it is not the prayer offered here.

Calvin's Commentary on the Bible

10.Teach me that I may do thy will. He now rises to something higher, praying not merely for deliverance from outward troubles, but, what is of still greater importance, for the guidance of God’s Spirit, that he might not decline to the right hand or to the left, but be kept in the path of rectitude. This is a request which should never be forgotten when temptations assail us with great severity, as it is peculiarly difficult to submit to God without resorting to unwarrantable methods of relief. As anxiety, fear, disease, languor, or pain, often tempt persons to particular steps, David’s example should bad us to pray for divine restraint, and that we may not be hurried, through impulses of feeling, into unjustifiable courses. We are to mark carefully his way of expressing himself, for what he asks is not simply to be taught what the will of God is, but to be taught and brought to the observance, and doing of it. The former kind of teaching is of less avail, as upon God’s showing us our duty we by no means necessarily follow it, and it is necessary that he should draw out our affections to himself. God therefore must be master and teacher to us not only in the dead letter, but by the inward motions of his Spirit; indeed there are three ways in which he acts the part of our teacher, instructing us by his word, enlightening our minds by the Spirit, and engraving instruction upon our hearts, so as to bring us observe it with a true and cordial consent. The mere hearing of the word would serve no purpose, nor is it enough that we understand it; there must be besides the willing’ obedience of the heart. Nor does he merely say, Teach me that I may be capable of doing, as the deluded Papists imagine that the grace of God does no more than make us flexible to what is good, but he seeks something to be actually and presently done.

He insists upon the same thing in the next clause, when he says, Let thy good Spirit lead me, etc. , for he desires the guidance of the Spirit not merely as he enlightens our minds, but as he effectually influences the consent of our hearts, and as it were leads us by the hand. The passage in its connection warns us of the necessity of being sedulously on our guard against yielding to inordinate passions in any contests we may have with wicked persons, and as we have no sufficient wisdom or power of our own by which to check and restrain these passions, that we should always seek the guidance of God’s Spirit, to keep them in moderation. More generally, the passage teaches us what we are to think of free will; for David here denies the will to have the power of judging rightly, till our hearts be formed to a holy obedience by the Spirit of God. The term leading, which I have already adverted to, proves also that David did not hold that middle species of grace which Papists talk so much about, and which leaves man in a state of suspension or indecision, but asserts something much more effectual, agreeably to what Paul says, (Philippians 2:13,) that

“it is God who works in us both to will and to do
of his good pleasure.”

By the words right hand, I understand, figuratively, uprightness; David’s meaning being, that we are drawn into error whenever we decline from what is agreeable to the will of God. The term Spirit is tacitly opposed to that corruption which is natural to us; what he says being tantamount to this, that all men’s thoughts are polluted and perverted, till reduced to right rule by the grace of the Spirit. It follows that nothing which is dictated by the judgment of the flesh is good or sound. I grant that wicked men are led away by an evil spirit sent from God, for he executes his judgments by the agency of devils, ⁽²⁵⁴⁾ (1 Samuel 16:14;) but when David in this place speaks of God’s good Spirit, I do not imagine that he has any such strained allusion, but rather that he takes here to himself the charge of corruption, and assigns the praise of whatever is good, upright, or true, to the Spirit of God. When he says, Because thou art my God, he shows that his confidence of obtaining his request was founded entirely upon the free favor and promises of God. It is not a matter lying within our own power to make him our God, but it rests with his free preventing grace.

(254) “Je confesse bien que le mauvais esprit de Dieu agite et transporte les reprouvez, (car Dieu execute ses jugemens par les diables,)” etc. — Fr.

Smith's Bible Commentary

Psalms 143:1-12 , another psalm of David.

Hear my prayer, O LORD, give ear to my supplications: in your faithfulness answer me, and in your righteousness. And enter not into judgment with your servant: for in thy sight shall no man living be justified ( Psalms 143:1-2 ).

God, I don't want justice for me, only for my enemies. For me I want mercy. No one living can be justified before God. Impossible! "There is none righteous, no, not one" ( Romans 3:10 ). God said, "I looked over the earth and there is none that doeth good. None that seeketh after God." You say, "That's pretty general." Yes, it is. Encompasses all.

For the enemy has persecuted my soul; he has smitten my life down to the ground; he has made me to dwell in darkness, as those that have been long dead. Therefore my spirit is overwhelmed within me; my heart within me is desolate. I remember the days of old; I meditate on all thy works; I muse on the work of thy hands ( Psalms 143:3-5 ).

I remember, I meditate, I muse.

I stretch forth my hands unto thee: my soul thirsts after thee, as a thirsty land ( Psalms 143:6 ).

Here is one of the reasons why David was referred as a man after God's own heart. Because he was thirsting always after God. Jesus said, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled" ( Matthew 5:6 ). Here David describes it. "My soul thirsteth after Thee, as a thirsty land."

Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Cause me to hear thy loving-kindness 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 ( Psalms 143:7-8 ).

And now the prayer: deliver me, teach me, lead me, quicken me.

Deliver me from my enemies: I flee unto thee to hide. Teach me to do thy will; for thou art my God: thy spirit is good; lead me in the land of uprightness. And quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble ( Psalms 143:9-11 ).

And so the prayer. How important. "God, deliver me. And then teach me to do Thy will. Lead me in the right way and quicken me."

And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant ( Psalms 143:12 ). "

Dr. Constable's Expository Notes

Psalms 143

In this penitential psalm, David prayed for deliverance and guidance. As in the previous psalm, he called out for help against evil adversaries. This psalm, too, is an individual lament.

"The psalm sharply contrasts the righteousness of Yahweh, God’s unconditioned inclination toward Israel, and Israel’s righteousness which will carry no freight in time of trouble. The psalm understands the vast and unbridgeable distinction between the two parties." [Note: Brueggemann, p. 104.]

Dr. Constable's Expository Notes

2. The psalmist’s petition 143:7-12

Dr. Constable's Expository Notes

First, David wanted guidance from God (Psalms 143:8). This would be a fresh morning-like expression of the Lord’s loyal love to His trusting servant. Second, he asked for deliverance from his enemies (Psalms 143:9). Third, he needed teaching from God’s Spirit who would provide safe direction (Psalms 143:10). Fourth, he requested restoration from the attacks of his enemies (Psalms 143:11-12). Each of these petitions also contains some reference to trust in God.

Even when God’s people sin, they can appeal to the Lord for help and restoration on the basis of His faithfulness and righteousness. This psalm beautifully combines humble requests and appreciation for God’s character.

Gill's Exposition of the Whole Bible

Teach me to do thy will,.... Revealed in the word; which saints desire a greater knowledge of in order to do it, and in which they delight; and also are desirous of being taught, and to practise submission to the will of God under afflictions; which was now the case of the psalmist;

for thou [art] my God; his covenant God; and from whom all his afflictions came in a covenant way, and therefore desires to be instructed by him in them; see Jeremiah 31:18;

thy Spirit [is] good; thy holy good Spirit, as the Targum; the Spirit of thy holiness, as the Arabic version: the Holy Spirit of God is meant, the third Person in the Trinity; who is "good" essentially, being of the same nature and essence with the Father and Son, with God, who is only good; and effectively is the author of the good work of grace upon the heart, and of the several particular graces there implanted, and who performs many good offices to the saints;

lead me into the land of uprightness; or, "let thy good Spirit lead me into the land of uprightness" z: either into a right land, as the Targum, where honesty prevails, and honest and upright men live; or, "through a plain way" a, easy to be found, in which he should not err, and where would be no occasion of stumbling; or, "through the way of life", as the Syriac version; the way to eternal life, to heaven and happiness; the land where only truly righteous and upright persons dwell: such will be the new heavens and the new earth, as well as the ultimate state of glory, 2 Peter 3:13; and to this the Spirit of God is the leader and guide of his people, Psalms 48:14.

z So the Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius. a בארץ מישור "per terram planam", Tigurine version, Junius & Tremellius, Piscator.

Henry's Complete Commentary on the Bible

      7 Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.   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.

      David here tells us what he said when he stretched forth his hands unto God; he begins not only as one in earnest, but as one in haste: "Hear me speedily, and defer no longer, for my spirit faileth. I am just ready to faint; reach the cordial--quickly, quickly, or I am gone." It was not a haste of unbelief, but of vehement desire and holy love. Make haste, O God! to help me. Three things David here prays for:--

      I. The manifestations of God's favour towards him, that God would be well pleased with him and let him know that he was so; this he prefers before any good, Psalms 4:6. 1. He dreads God's frowns: "Lord, hide not thy face from me; Lord, be not angry with me, do not turn from me, as we do from one we are displeased with; Lord, let me not be left under the apprehensions of thy anger or in doubt concerning thy favour; if I have thy favour, let it not be hidden from me." Those that have the truth of grace cannot but desire the evidence of it. He pleads the wretchedness of his case if God withdrew from him: "Lord, let me not lie under thy wrath, for then I am like those that go down to the pit, that is, down to the grave (I am a dead man, weak, and pale, and ghastly; thy frowns are worse than death), or down to hell, the bottomless pit." Even those who through grace are delivered from going down to the pit may sometimes, when the terrors of the Almighty set themselves in array against them, look like those who are going to the pit. Disconsolate saints have sometimes cried out of the wrath of God, as if they had been damned sinners, Job 6:4; Psalms 88:6. 2. He entreats God's favour (Psalms 143:8; Psalms 143:8): Cause me to hear thy lovingkindness in the morning. He cannot but think that God has a kindness for him, that he has some kind things to say to him, some good words and comfortable words; but the present hurry of his affairs, and tumult of his spirits, drowned those pleasing whispers; and therefore he begs, "Lord, do not only speak kindly to me, but cause me to hear it, to hear joy and gladness," Psalms 51:8. God speaks to us by his word and by his providence, and in both we should desire and endeavour to hear his lovingkindness (Psalms 107:43), that we may set that always before us: "Cause me to hear it in the morning, every morning; let my waking thoughts be of God's lovingkindness, that the sweet relish of that may abide upon my spirits all the day long." His plea is, "For in thee do I trust, and in thee only; I look not for comfort in any other." God's goodness is commonly wrought for those who trust in him (Psalms 31:8), who by faith draw it out.

      II. The operations of God's grace in him. Those he is as earnest for as for the tokens of God's favour to him, and so should we be. He prays,

      1. That he might be enlightened with the knowledge of God's will; and this is the first work of the Spirit, in order to his other works, for God deals with men as men, as reasonable creatures. Here are three petitions to this effect:-- (1.) Cause me to know the way wherein I should walk. Sometimes those that are much in care to walk right are in doubt, and in the dark, which is the right way. Let them come boldly to the throne of grace, and beg of God, by his word, and Spirit, and providence, to show them the way, and prevent their missing it. A good man does not ask what is the way in which he must walk, or in which is the most pleasant walking, but what is the right way, the way in which he should walk. He pleads, "I lift up my soul unto thee, to be moulded and fashioned according to thy will." He did not only importunately, but impartially, desire to know his duty; and those that do so shall be taught. (2.) "Teach me to do thy will, not only show me what thy will is, but teach me how to do it, how to turn my hand dexterously to my duty." It is the desire and endeavour of all God's faithful servants to know and to do his will, and to stand complete in it. He pleads, "Thou art my God, and therefore my oracle, by whom I may expect to be advised--my God, and therefore my ruler, whose will I desire to do." If we do in sincerity take God for our God, we may depend upon him to teach us to do his will, as a master does his servant. (3.) Lead me into the land of uprightness, into the communion of saints, that pleasant land of the upright, or into a settled course of holy living, which will lead to heaven, that land of uprightness where holiness will be in perfection, and he that is holy shall be holy still. We should desire to be led, and kept safe, to heaven, not only because it is a land of blessedness, but because it is a land of uprightness; it is the perfection of grace. We cannot find the way that will bring us to that land unless God show us, nor go in that way unless he take us by the hand and lead us, as we lead those that are weak, or lame, or timorous, or dim-sighted; so necessary is the grace of God, not only to put us into the good way, but to keep us and carry us on in it. The plea is, "Thy Spirit is good, and able to make me good," good and willing to help those that are at a loss. Those that have the Lord for their God have his Spirit for their guide; and it is both their character and their privilege that they are led by the Spirit.

      2. He prays that he might be enlivened to do his will (Psalms 143:11; Psalms 143:11): "Quicken me, O Lord!--quicken my devotions, that they may be lively; quicken me to my duty, and quicken me in it; and this for thy name's sake." The best saints often find themselves dull, and dead, and slow, and therefore pray to God to quicken them.

      III. The appearance of God's providence for him, 1. That God would, in his own way and time, give him rest from his troubles (Psalms 143:9; Psalms 143:9): "Deliver me, O Lord! from my enemies, that they may not have their will against me; for I flee unto thee to hide me; I trust to thee to defend me in my trouble, and therefore to rescue me out of it." Preservations are pledges of salvation, and those shall find God their hiding-place who by faith make him such. He explains himself (Psalms 143:11; Psalms 143:11): "For thy righteousness-sake, bring my soul out of trouble, for thy promise-sake, nay, for thy mercy-sake" (for some by righteousness understand kindness and goodness); "do not only deliver me from my outward trouble, but from the trouble of my soul, the trouble that threatens to overwhelm my spirit. Whatever trouble I am in, Lord, let not my heart be troubled," John 14:1. 2. That he would reckon with those that were the instruments of his trouble (Psalms 143:12; Psalms 143:12): "Of thy mercy to me cut off my enemies, that I may be no longer in fear of them; and destroy all those, whoever they be, how numerous, how powerful, soever, who afflict my soul, and create vexation to that; for I am thy servant, and am resolved to continue such, and therefore may expect to be owned and protected in thy service." This prayer is a prophecy of the utter destruction of all the impenitent enemies of Jesus Christ and his kingdom, who will not have him to reign over them, who grieve his Spirit, and afflict his soul, by afflicting his people, in whose afflictions he is afflicted.