Psalm 143
Yahweh, hear my prayer; * listen, El, to my plea for mercy.
In your faithfulness * answer me * in your justice.But do not bring your servant to court, * since no one alive can be justified before you. For the enemy hunted my soul, * ground my life into the underworld.
He made me dwell in the dark lands, * like the men of the house of eternity.My spirit ebbed from me; * within me my heart was desolate. I remembered the days of antiquity, * and all your deeds; * on the works of your hands I meditated.
I stretch out my hands toward you; * here below my parched throat thirsts for you.
Hurry to answer me, Yahweh! * El, my spirit fails!
Should you turn your face from me, * I would resemble those gone down to the Pit.Let me hear your kindness at the dawn, * because in you I have trusted.
Show me the road I must travel, * because to you I have raised my mind.Rescue me from my enemies, Yahweh; * my God, truly am I being submerged. Teach me to do your will, * because you are my God.
With your good spirit * lead me * into the level Land.For your Name's sake, Yahweh, grant me life; * in your justice deliver my life from my adversaries.
In your kindness annihilate my foes, * and destroy all who harass me, * for I am your servant.
1. A psalm of David, when his son Absalom pursued him.
143:0 This is Psalm 143 in the whole book, the 43rd of the third part. It is the first as well as the last of the penitential Psalms. The penitential Psalms are seven because they are meant to delete or satisfy for seven kinds of sin. We are to recite them in seven days, which represent the total time course of the world. If anyone asks why these are more penitential than other Psalms, it can be said that in penance there are two things: hope and fear, which are like two teeth chewing the sinner. All the penitential Psalms begin with an expression of sadness stemming from fear, and they end with an expression of joy stemming from certain hope. So they are correctly called penitential Psalms.
The title has more to do with the first third of the Psalter. It is: "A Psalm of David, when his son Absolom was persecuting him." The idea is that the Psalm was composed by David who was the material or minister moved by the Holy Spirit, while he was being persecuted, with reference to 2 Samuel 15—18, although he could have composed the Psalm during any anxiety and grave persecution. But the content is more important, which is primarily what this persecution figures and secondarily what is literally described. Note that David is said to have had three kinds of enemies: (1) foreigners, that is, the Moabites, just as we have to deal with the demons, whom we pray against especially in Psalm 141, (2) Saul, which means "petition", and stands for the world, which we pray against especially in Psalm 142, and (3) Absolom, his relation, who stand for the flesh, and in this Psalm he prays and penitently laments as he is oppressed by that. He had prayed in general against all three in Psalm 140.
The Psalm is divided into two principal parts: (1) his lamenting prayer to God; (2) the happy conclusion of certainly obtaining what he asked: "your good Spirit". In the first he asks (1) not to be judged strictly in the future, (2) to be given good things in the present: "I stretch out my hands". In the first (1) he asks, (2) he shows the necessity of asking, adding an argument: "For the enemy hunted". In the first (1) he asks to be heard, (2) he specifies in what matter he wants to be heard: "Do not bring your servant to court". In the first (1) he asks to be heard effectively, (2) he adds reason why he should be heard: "In your faithfulness". In the first he asks (1) his petition to be heard, (2) that it may then be kindly received: "Listen, El".
Hear, O Lord, my prayer:
Yahweh, hear my prayer;143:1.1.1.1.1.1 So he says, Lord, since you are powerful, hear my prayer. —1 Kings 8:28 Regard your servant's prayer and his plea, Yahweh my God, heeding his cry and the prayer. —Dan 9:17 Listen, our God, to the prayer of your servant.
give ear to my supplication
listen, El, to my plea for mercy.143:1.1.1.1.1.2 My prayer is made with reference to sacred things. That is how the saints prayed. —Dan 6:10 He got down on his knees three times a day to pray to his God and praise him. —Phil 4:6 In everything by prayer and supplication with thanksgiving let your requests be made known to God.
in thy truth: hear me in thy justice.
In your faithfulness answer me in your justice.143:1.1.1.1.2 Here he gives reasons why he should be heard, which are two: God's fidelity, since he promised that, and his justice, which he would have poured out and gave in vain if he presumed to damn a humble and just person. So he says, hear and kindly receive my prayer, and hear me in your faithfulness, that is, keeping faith, so that you may always be found faithful. For truth can neither be deceived nor deceive. —2 Tim 2:13 He remains faithful, for he cannot deny himself.
Answer me in your justice, that is, through the justice that you have infused in me. This is the justice of faith, which would be worthless if I were not heard. —Is 45:24 Yahweh alone has justice and power.
2. And enter not into judgment with thy servant:
But do not bring your servant to court,143:1.1.1.2.1 Here he specifies what he is asking, and that is not to be judged strictly, in comparison to the divine purity. (1) He states his petition. (2) he gives a reason for it: "since no one alive". The idea is: I ask that you may listen and pay attention. So, Lord, do not bring your servant to court, to judge me in comparison with yourself. Yet notice that the Lord does want to bring us to judgment. —Is 5:3 People of Jerusalem and of Judah, judge between me and my vineyard. —Job 31:13 If I have rejected the case of my servant. But we must not wish to have a case against him. Those who do are rebuked. —Jer 2:29 Why do you want to contend with me? You have all rebelled against me.
for in thy sight no man living shall be justified.
since no one alive can be justified before you.143:1.1.1.2.2 Here is the reason for the petition. The idea is, do not judge me in comparison with you, since no one alive, with natural life, can be justified before you, for many reasons: (1) because of the necessary contraction of original sin —Eph 2:3 We were by nature children of wrath. Even the baptized retain their enslavement —Rom 7:23 I see in my members another law fighting against the law of my mind. (2) because of the addition of actual sin —1 John 1:8 If we say that we do not have sin, we deceive ourselves and the truth is not in us. (3) because of the multitude of actual sin —Apocryphal Prayer of Manasses 1:9 My sins are more than the sand on the seashore. (4) because of the continuity of sinning —Hosea 4:10 They fornicated and did not stop (Vul). (5) because, even if we had no sin, we do not respond to God's benefits —Job 9:3 Anyone who wishes to argue with him cannot answer one question in a thousand. (6) because, even if we could answer him, we have no good from ourselves, but it is all from God —1 Cor 4:7 What do you have that you did not receive? Therefore it is said in Job 4:17 Can mortals be more righteous than God? —Job 25:4 How can a mortal be righteous before God? It is impossible. And further — Job 25:5 Even the moon does not shine and the stars are not clean in his sight. —Job 9:30 If I washed myself like snow and cleansed my hands with lye, yet you will plunge me into filth, and my own clothes will repel me.
3. For the enemy hath persecuted my soul: he hath brought down my life to the earth. He hath made me to dwell in darkness as those that have been dead of old:
For the enemy hunted my soul, ground my life into the underworld. He made me dwell in the dark lands, like the men of the house of eternity.143:1.1.2.1 Having presented his petition, here he shows the necessity of it, which is the double persecution he is suffering : (1) exterior, from the enemy, and (2) interior, coming from meditation on eternal things: "My spirit ebbed from me." He shows the seriousness of the persecution (1) on the part of the one hunting him, (2) on the part of himself being persecuted: "my soul", (3) on the part of the hunter's intention: (1) to immerse him into the love of earthly things, (2) to take away his spiritual vision: "He made me dwell in the dark lands". The idea is, Lord, I ask, I cry, I am compelled, because the enemy, who is the devil, has hunted not only my body, but also my soul. —2 Sam 17:1 Ahithophel said to Absalom (the devil to carnal concupiscence), "Let me choose twelve thousand men, and I will set out and pursue David tonight. —Gen 14:21 Give me the men and take the goods for yourself. —Gregory: He thinks he has accomplished little if he has not pierced the soul.
Then comes the hunter's intention, with the idea: He hunted my soul and, to the extent possible, ground my life into the underworld, turning it towards earthly things. —Is 29:4 You shall speak from the depths of the earth... and your speech shall whisper out of the dust. —Lam 2:10 The elders of Daughter Judah sat on the ground in silence. It is not contradictory that they should murmur and be silent, because they are talking about earthly things and are silent about eternal things. So the one follows from the other.
Then comes the second item in the hunter's intention, which is to cause blindness. (1) This is first stated, (2) then the manner stated: "like the men". The idea is: As far as they are concerned, I am ground into earthly things and, as far as they could, they made me dwell humiliated in dark lands, not like the living who can immediately come out of there, but like the dead men of the house of eternity, who stay there forever. —Lam 3:6 He made me sit in darkness, like the dead of long ago. Truly, sinners are in the darkness. —Prov 4:19 The way of the wicked is like deep darkness, because they love only darkness. —John 3:20 All who do evil hate the light. No one willingly goes the way he hates. They are happy to be where they are placed, as if it were broad daylight. —Ps 139:11 In the night daylight is all around me. —Micah 3:6 Therefore it shall be night to you, without vision, and darkness to you, without revelation.
4. And my spirit is in anguish within me: my heart within me is troubled. 5. I remembered the days of old, I meditated on all thy works: I meditated upon the works of thy hands.
My spirit ebbed from me; within me my heart was desolate. I remembered the days of antiquity, and counted all your deeds; on the works of your hands I meditated.143:1.1.2.2 Here is the interior tribulation which necessitated praying and petitioning. There are three points: (1) the interior anxiety and tribulation, (2) the mode and purpose of it, which is repentance: "within me my heart", (3) the cause and reason of his disturbance: "I remembered the days". The idea is: The enemy fought me so hard from without that my spirit ebbed from me, as my understanding rose above all the other powers of the soul. In Ezechiel 1:10 the face of a man designated the rational power, the ox the concupiscible power, the lion the irrascible, and the eagle understanding, which is the highest human power. —Rom 8:26 The Spirit prays for us with sighs too deep for word. —Baruch 3:1 The soul in anguish and the wearied spirit cry out to you. —Is 61:1 The Spirit of the Lord is upon me. —Lam 3:28 He rose above himself (Vul).
Then comes the mode and purpose, with the idea: My spirit was so disturbed, and within me my heart was desolate, that is, moved to repentance. For there is an anxiety and sadness which is good —2 Cor 7:10 Godly grief produces a repentance that leads to salvation and brings no regret. —Jer 4:19 Oh, the walls of my heart! My heart is beating wildly. —Gregory: It is just for him to find sorrow within himself, after abandoning true joy and going after joys in himself.
Thirdly comes the cause of this anxiety and consolation for it: (1) the cause, (2) the consolation: "on the works of your hands I meditated". The idea is: My spirit was worried and my heart troubled, because I remembered the days of antiquity, that is, your judgments in olden time, when you cruelly punished the devil who sinned in heaven. —Gen 25:27; Zech 13:5 I am a farmer, following Adam from my youth (Vul). —Ps 119:52 I remember your rules from of old.
Then comes the double reason for his consolation: (1) the remembrance of God's works, (2) the continuance of that remembrance: "on the works". The idea is: My remembering first brought me fear, then consolation, as I counted all you deeds, which are properly works of mercy. I did so continuously, as I meditated on the works of your hands, not like those spoken of in Is 5:12 They do not regard the deeds of Yahweh, or see the works of his hands. —Wis 8:18 In the works of her hands is unfailing wealth. —Ps 92:4 You made me happy, Yahweh, by the works of your hands. —Sir 42:15 I will now call to mind the works of the Lord. And Moses said, in Deut 11:19, Teach them to your children, talking about them when you are at home... For they are very good. —Gen 1:31 God saw all that he had made, and it was very good. Such meditation leads to knowledge of God, which is very pleasurable. —Wis 13:5 From the greatness and beauty of created things comes a corresponding perception of their Creator. —Rom 1:20 His eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.
6. I stretched forth my hands to thee: my soul is as earth without water unto thee.
I stretch out my hands toward you; here below my parched throat thirsts for you.143:1.2.1.1 Here he asks for good to be given to him and evil taken away. There are two points: (1) He determines the way of praying and giving; (2) he specifies what he asks for: "Should you turn you face". In the first, he determines (1) the way of praying, (2) the way what he asks for should be given: "Hurry to answer me". He gives two characteristics of praying: (1) good action, (2) a strong cleaving to God: "my soul". The idea is: I asked you, Lord, not to be brought to judgment by you, and I stretch out my hands toward you by doing good. —Lam 1:17 Zion stretches out her hands, but there is no one to comfort her. It is good for you to stretch out your hand to God if you have stretched it out to help the poor for God's sake. —Prov 31:20 She reaches out her hands to the needy. —Mat 12:13 He said to the man, "Stretch out your hand." He stretched it out, and it was restored, as sound as the other.
Then he gives the second characteristic. The idea is: I stretched out my hands toward you, and also my soul clings to you as earth without water, so that you may water it, since it cannot be watered by myself. —Num 21:5 We detest this miserable food. Also it will quickly die if you do not water it. —Job 8:11 Can papyrus grow where there is no march? No. Or can reeds flourish where there is no water? But when God waters the drylands they will turn green. —Hosea 14:5 I will be like the dew to Israel; he shall blossom like the lily. So it is said in Joel 1:20 Even the wild animals cry to you because the watercourses are dried up. —Is 55:10 The rain of grace comes down from heaven, and do not return there until they have watered the earth, making it bring forth and sprout.
7. Hear me speedily, O Lord: my spirit hath fainted away.
Hurry to answer me, Yahweh! El, my spirit fails!143:1.2.1.2 Here he determines the manner he should be heard, in two points: (1) He states how he should be heard; (2) he gives a reason for that: "my spirit fails". The idea is: I ask, Lord, and beg you, hurry to answer me. —Ps 102:3 On the day I call be quick to answer me. —Is 30:19 He will surely be gracious to you at the sound of your cry; when he hears it, he will answer you. —Is 65:24 Before they finish speaking I will answer them.
Here is the reason, with the idea: Answer me, because my spirit fails from asking and sighing. —Job 17:1 My spirit is broken, my days are extinct. —Ps 142:3 My spirit fails me, that is, the spirit of elation and pride. —Mt 5:3 Blessed are the poor in spirit.
Turn not away thy face from me, lest I be like unto them that go down into the pit.
Should you turn your face from me, I would resemble those gone down to the Pit.143:1.2.2.1 Here he determines and specifies what he asks. (1) He asks God for a certain piece of information; (2) he asks God for certainty about his mercy: "Let me hear"; (3) he asks for knowledge of the way to God's mercy: "Show me the road"; (4) he asks to be delivered from his enemies: "Rescue me from my enemies"; (5) he asks for instruction in doing God's will: "Teach me to do your will". In the first he asks (1) information from God, (2) the reason for such a request: "I would resemble". The idea is: So, Lord, hear me quickly. In which way? —Do not turn your face from me, a sinner, that is, do not prevent me from seeing you with my interior eye so as to know you, as you did once to a proud sinner. —Zech 1:3 Turn to me, says Yahweh of armies, and I will turn to you. —Ex 33:13 If I have found favor in your sight, show me your face (Vul), which is full of grace. —Esther (?) Your face is full of graces, full of life. —Hosea 6:2 that we may live before his face.
As for the reason for his request, which is: If you turn your face from me, I will resemble those gone down to the Pit, that is, the depths of sin. —Ex 15:5 They went down to the depths like a stone. And then they become hardened. —Lam 3:53 They flung me alive into a pit and hurled stones on me, that is, hardness of heart, and they despised me. —Prov 18:3 When wickedness comes, contempt comes also.
8. Cause me to hear thy mercy in the morning; for in thee have I hoped.
Let me hear your kindness at the dawn, because in you I have trusted.143:1.2.2.2 Asking for certainty about God's mercy, (1) he presents his petition, (2) then gives a reason: "because in you". The idea is: Give me knowledge of you, or preserve the knowledge that I have, and also let me hear inwardly your kindness, so that I can say with the Psalmist (86:13), Great is your love, Most High. This takes place at dawn, that is, at the rising of your grace in my soul. —Ex 14:24 At the morning watch Yahweh looked down upon the Egyptian army. —Hosea 6:3 His appearing is as sure as the dawn, as he comes to the soul with grace. Or "dawn" can mean the end of this age, when all darkness will recede, as "dawn" signifies. It will then be midday, as far as knowledge and ardor are concerned. —Is 58:10 Your gloom will be like the noonday. —1 Sam 11:19 Tomorrow, by the time the sun is hot, you shall have deliverance. But it will be like dawn, because then man will rise to glory. —Job 11:17 When you think you are finished, you will rise like the morning star (Vul).
Then he gives the reason: because in you I have trusted. —Sir 2:10 Has anyone trusted in the Lord and been disappointed?
Make the way known to me, wherein I should walk: for I have lifted up my soul to thee.
Show me the road I must travel, because to you I have raised my mind.143:1.2.2.3 Here he asks to be shown the way that leads to mercy. (1) He asks for this; (2) he gives a reason why he should get this: "because to you". The idea is: Let me know you and your mercy, and also you yourself, and no one else, show me the road I must travel to you. —Is 2:3 that he may teach us his ways and we may walk in his paths. Teach and show us, because you are light. —John 8:12 I am the light of the world. —Tob 4:19 Ask him that your ways may be made straight. —Sir 36:19 Direct us in the way of justice (Vul). —John 12:35 Walk while you have the light showing you life, and you will not stumble. —Gregory: You walk without stumbling if you love God and neighbor.
The reason is because to you, and no other, I have raised my mind by desire. —Lam 3:41 Let us lift up our hearts as well as our hands to God in heaven. This is what the grace of the Holy Spirit makes us do. —Ez 3:14 The Spirit lifted me and bore me away.
9. Deliver me from my enemies, O Lord, to thee have I fled:
Rescue me from my enemies, Yahweh; my God, truly am I being submerged.143:1.2.2.4 Here he asks to be delivered from his enemies, (1) first presenting his petition, (2) then giving a reason: "To you I have fled". The idea is: Give me knowledge of you, as well as a sense and experience of your mercy, and show me the way. But, that I may not be impeded, rescue me from my enemies, who are the devil and his army surrounding me. —2 Kings 25:1 Nebuchadnezzar and his army came and besieged Jerusalem. —Qoheleth 9:14 There was a little city with few people in it. A great king came against it and besieged it, building great siegeworks against it. But you deliver and rescue it. —2 Sam 22:18 He delivered me from a powerful enemy. —Sir 51:12 He saved me from evil of every kind.
As for the reason, the idea is: I ask you to deliver me, and you should, because I flee to you, and to no other. —Jer 16:19 My strength and my stronghold, my refuge in the day of trouble. I flee to you totally and with all I have. I have not remained in Babylon. —Jer 51:6 Flee out of Babylon, to a city of refuge (Num 35:11).
10. Teach me to do thy will, for thou art my God.
Teach me to do your will, because you are my God.143:1.2.2.5 Here he asks for instruction in doing God's will, (1) first asking, (2) then giving a reason: "because you are my God". The idea is: Deliver me, so that I may move freely, and teach me, as I move with my interior will, to do your will in outward action. That is because to know the road and find it free is of little value, and is even harmful, without actually moving on it. —Luke 12:47 That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. But as for those who do his will —Ps 111:10 All who acquire it have understanding of the Good.
As for the reason, the idea is: Teach me, because you are my God, and if you do not teach me to do your will I will do my own. —Deut 32:6 Is he not your father who created you, who made you and established you? Is he not, moreover, your God? —Is 64:8 Now, Yahweh, you are our Father; we are the clay, and you are our potter; we are all the work of your hand.
Thy good spirit shall lead me into the right land: 11. for thy name's sake,
With your good spirit lead me into the level Land. For your Name's sake,143:2.1 After presenting his petition, in this second part of the whole Psalm he gives the happy conclusion that he is certain he is answered. He shows (1) that he will be heard in being led on the road to God, (2) in being given the life of grace: "grant me life", (3) in being freed from tribulation: "deliver my life", (4) in subjecting my enemies: "in your kindness annihilate", (5) in their damnation: "and destroy". In the first there are two points: (1) his certitude at being led on the way to God, (2) the reason for such a benefit: "with your good spirit". The idea is: I requested, and not in vain, because your good spirit, and not my bad spirit —Wis 7:22 There is in her a spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible, — will lead me, showing me the way and helping me, into the level Land. —Neh 9:20 You gave your good spirit to instruct them. —Is 63:14 The Spirit of the Lord gave them rest (Vul led them). —Jer 31:9 I will lead them to brooks of water, on a level road. —Wis 10:10 She guided him on straight paths. Whoever is not led by the Spirit of God loses the way to the heavenly city and runs into trouble. —Qoheleth 10:15 The toil of fools wears them out, for they do not even know the way to town.
And you will lead me this way, Lord, not because of me, but for your name's sake, for your renowned power. —Is 47:15 ...whose name is Holy: I dwell in the high and holy place.
O Lord, thou wilt quicken me in thy justice.
Yahweh, grant me life; in your justice143:2.2 The second benefit is the life of grace, and (1) the gift is stated, (2) the reason: "in your justice". The idea is: Lord, you will lead me, and you will grant me life, the life of grace. —Is 38:16 Restore me to health and make me live. —Eph 2:5 When we were dead through our transgressions, he brought us to life together with Christ, and that because of the great love with which he loved us (v. 4). Do this in your justice, that is, because of your justice, not because of my merits. Justice is equity, but tempered with mercy. —Tit 3:5 not because of any works of righteousness that we had done.
Thou wilt bring my soul out of trouble:
deliver my life from my adversaries.143:2.3 As for the third benefit, the idea is: You will show me the way, give me life, and also deliver my life from my adversaries. —Is 42:7 to bring out the prisoners from the dungeon, from the prison those who sit in darkness. —Job 5:9 He will deliver you from six troubles; in seven no harm shall touch you. You will bring them to tranquillity —Tob 3:22 (Vul) After a storm you bring calm. You will bring them to joy —Tob 3:22 (Vul) After weeping and wailing you bring rejoicing. —Mal 4:2 (Vul) You will go out and jump like a calf from a herd. You will bring them to light —Micah 7:9 He will bring me out to the light; I shall see his vindication.
12. And in thy mercy thou wilt destroy my enemies.
In your kindness annihilate my foes,143:2.4 As for the fourth benefit, the idea is: Your life—giving Spirit will lead me and deliver me from tribulation, and you will annihilate my foes, so that they cannot harm me, and that in your kindness. —Zech 9:6 I will make an end of the pride of the Philistines. —Jer 17:18 Let my persecutors be put to shame. —Jer 20:11 My persecutors will stumble and not prevail.
And thou wilt cut off all them that afflict my soul: for I am thy servant.
and destroy all who harass me, for I am your servant.143:2.5 The fifth benefit is the damnation of my enemies in the future. There is stated (1) their damnation, (2) the reason for it: "for I am your servant". The idea is: You will free me from tribulation and scatter my enemies and destroy all who harass me, throwing them into hell. —Job 21:32 Will the wicked be rescued on te day of wrath? when they hear the sentence (Mt 25:41) Depart from me, you that are accursed, into the eternal fire.
You rightly destroy them, for I am your servant whom they are harassing. I am your servant, and not a slave of sin, although I once was. —Rom 6:20 When you were slaves of sin, you were free from righteousness. —John 8:34 Everyone who commits sin is a slave to sin. Nor am I a slave of the world —Mt 24 No one can serve two masters. Nor am I a slave of the stomach —Rom 16:18 They do not serve our Lord Christ, but their own stomach. But I am your servant —Wis 9:5 I am your servant, the son of your servant woman. For to serve you is to reign here in the present by grace, and it merits for us the kingdom of glory in the future. May the Lord bring us to that kingdom.