TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 143:7–12. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Psa 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; Psa 88:6.
2.He entreats God's favour (Psa 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," Psa 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 (Psa 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 (Psa 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 (Psa 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 (Psa 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 (Psa 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," Joh 14:1.
2.That he would reckon with those that were the instruments of his trouble (Psa 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Speedily hear me, Lord" [Psalm 143:7]. For what need of delay to inflame my thirst, when already I thirst so eagerly? You delayed the rain, that I might drink and imbibe, not reject, Your inflowing. If then Thou for this cause delayed, now give; for "my spirit has failed." Let Your Spirit fill me. This is the reason why You should speedily hear me. I am now become "poor in spirit," make Thou me "blessed in the kingdom of heaven." [Matthew 5:3] For he in whom his own spirit lives, is proud, is puffed up with his own spirit against God....
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Summary
Psalm 143:7 presents a fervent and urgent lament from the psalmist, likely David, who is on the precipice of utter despair. Overwhelmed by distress and spiritual exhaustion, he cries out to the LORD for immediate divine intervention, pleading for God not to withdraw His life-sustaining presence. This verse powerfully articulates the profound fragility of the human spirit and its absolute dependence on God's swift, compassionate response to prevent a catastrophic descent into hopelessness, symbolic of spiritual and physical demise.
Context
Literary Context
Psalm 143 concludes the collection of seven Penitential Psalms, characterized by deep confession, earnest lament, and fervent appeals for divine mercy. The psalm begins with David's humble entreaty to God, appealing to His faithfulness and righteousness while acknowledging his own unworthiness, a recurring motif throughout the Psalter, as seen in his plea for God not to enter into judgment with His servant, "for in Your sight no one living is righteous" (Psalm 143:2). The verses immediately preceding verse 7 vividly depict the psalmist's dire circumstances: his spirit is faint, his heart desolate within him, and his enemies relentlessly pursue him, crushing his life to the ground and making him dwell in darkness like those long dead (Psalm 143:3-4). This narrative of intense suffering and profound spiritual weariness culminates in the desperate urgency of verse 7, where the psalmist's plea intensifies, seeking not merely relief but the very presence of God to prevent complete spiritual and physical collapse.
Historical & Cultural Context
While traditionally attributed to King David, likely during a period of intense persecution (such as fleeing from Saul or Absalom), the psalm itself does not specify a precise historical event, allowing for broad application. Culturally, the concept of God "hiding His face" (Hebrew: pânîym) was profoundly significant, signifying a terrifying withdrawal of divine favor, protection, and communication, often interpreted as a sign of judgment or abandonment. Conversely, God "showing His face" or "making His face shine upon" His people (Numbers 6:25) implied divine presence, blessing, and covenant faithfulness. The "pit" (Hebrew: bôwr) was a common and potent metaphor in ancient Israel, referring to a cistern, a dungeon, or most significantly, the grave or Sheol (the realm of the dead). For the psalmist, the fear of going down into the pit underscored the existential dread of being utterly cut off from the living, from hope, and from God's sustaining presence.
Key Themes
Psalm 143:7 encapsulates several profound themes that permeate the Psalter and biblical theology. Firstly, it highlights the urgency of prayer in times of profound crisis, where the psalmist's plea for God to "hear me speedily" reflects an immediate and critical need for divine intervention, a common theme in laments such as Psalm 6:2. Secondly, it vividly portrays spiritual and emotional exhaustion, as "my spirit faileth" speaks to the profound weariness and desolation experienced when facing prolonged hardship, a theme echoed in other laments like the repeated cry, "Why are you cast down, O my soul?" (Psalm 42:5). Thirdly, the verse underscores the vital importance of God's manifest presence; the fervent plea "hide not thy face from me" reveals a desperate longing for divine favor and communication, without which the psalmist feels utterly lost and abandoned, a sentiment also found in Psalm 27:9. Finally, it expresses the fear of despair and spiritual death, as being "like unto them that go down into the pit" signifies the ultimate dread of being cut off from life, hope, and God's sustaining power, a concept frequently explored in lament psalms such as the profound despair found throughout Psalm 88.
Exposition and Analysis
Key Word Analysis
Meaning to eye or heed, by implication to respond, or pay attention. This word emphasizes David's desire for God not merely to perceive his cry, but to actively engage and provide an answer. It is a plea for responsive, attentive, and effectual listening, indicating a desperate need for God's intervention to be acknowledged and acted upon.
Meaning to end, cease, be finished, perish, consume, or faint. This term vividly describes the complete exhaustion and depletion of the psalmist's inner strength. His spirit is not simply weak but is at the point of utter collapse, consumed by the overwhelming distress and suffering he endures.
Referring to a pit hole, cistern, dungeon, or most significantly, the grave or Sheol. In this context, "the pit" powerfully conveys a sense of being trapped, forgotten, and facing imminent death or utter spiritual desolation. It represents a state of being cut off from the living, from hope, and from God's active presence.
Verse Breakdown
"Hear me speedily, O LORD"
This opening clause is an urgent, direct address to Yahweh (H3068, Yᵉhôvâh), the covenant God of Israel. The psalmist is not merely praying but crying out with a desperate sense of time-sensitive need, imploring God for an immediate and attentive response to his dire situation, highlighting the critical nature of his distress and the dire consequences of delay.
"my spirit faileth"
This clause reveals the profound internal state of the psalmist. His inner being, his very life force or breath (H7307, rûwach), is at the point of complete exhaustion and collapse (H3615, kâlâh). This signifies a deep spiritual, emotional, and perhaps even physical weariness that has reached its breaking point, leaving him utterly depleted and unable to sustain himself.
"hide not thy face from me"
This is a fervent negative imperative, a desperate plea for God to maintain His manifest presence and favor. For God to hide His face (H6440, pânîym) would signify divine abandonment, a terrifying withdrawal of protection, blessing, and communication, which is a life-threatening prospect for the psalmist, akin to being cut off from the source of life itself.
"lest I be like unto them that go down into the pit"
This final clause articulates the dire consequence feared by the psalmist should God withdraw His presence. To be "like unto them that go down" (H4911, mâshal to resemble; H3381, yârad to descend) into "the pit" (H953, bôwr) means to be consigned to the realm of the dead (Sheol), a place of utter hopelessness, silence, and separation from God. It signifies spiritual death, complete despair, and being utterly cut off from the living and from hope.
Literary Devices
Psalm 143:7 employs several powerful literary devices to convey its urgent message of distress and dependence. The use of apostrophe is evident in the direct, impassioned address, "O LORD," emphasizing the intensely personal and intimate nature of the psalmist's plea to God, highlighting his direct appeal to the covenant-keeping deity. Hyperbole is present in "my spirit faileth," which, while expressing genuine distress, uses strong language to convey the extremity of his internal exhaustion, suggesting a complete collapse rather than mere weakness, thereby intensifying the urgency of his cry. The phrase "hide not thy face from me" is a potent example of anthropomorphism, attributing human characteristics (a face that can be hidden or revealed) to God, making His presence or absence more relatable and impactful to the human experience of intimacy and abandonment. Finally, the simile "lest I be like unto them that go down into the pit" vividly compares the feared state of divine abandonment to the ultimate state of death and separation, using the stark imagery of the grave or Sheol to underscore the profound and terrifying consequence of God's silence and withdrawal.
Theological and Thematic Connections
Psalm 143:7 powerfully articulates the believer's desperate reliance on God's immediate and manifest presence, especially in moments of profound spiritual and emotional depletion. It underscores the theological truth that God's presence is not merely a comfort but a life-sustaining necessity, without which the soul faces a terrifying descent into despair and spiritual death. The psalmist's fervent plea for God not to "hide His face" reflects a deep understanding of divine favor as the very source of life and hope, and its withdrawal as a terrifying judgment or abandonment. This verse resonates with the broader biblical narrative of God's covenant faithfulness, where His presence is promised to His people, and His absence is a sign of broken fellowship or judgment for sin. It teaches us that even in our weakest moments, our most urgent cry should be for God Himself, recognizing that His attentive ear and swift intervention are our ultimate salvation from the "pit" of despair and spiritual demise.
Reflection and Application
Psalm 143:7 offers profound solace and instruction for contemporary believers navigating seasons of intense distress and spiritual weariness. It validates the raw honesty of lament, reminding us that it is not only permissible but spiritually healthy to express our deepest fears, exhaustion, and vulnerability to God. When our spirit feels utterly depleted, when hope seems to wane, and when God's presence feels agonizingly distant, this verse provides a timeless template for prayer: urgent, direct, and utterly dependent. It compels us to confront our own fragility and to recognize that true resilience comes not from our own strength or self-reliance but from God's swift and unwavering attention and intervention. The psalmist's fear of the "pit" serves as a powerful reminder of the existential threat of despair and the vital necessity of God's active involvement in our lives to pull us back from the brink. It calls us to cultivate a persistent prayer life, even when feeling abandoned, trusting that God's face, though sometimes seemingly hidden, will ultimately be turned towards us in mercy and deliverance, for He is faithful to His promises and hears the cries of His children.
Questions for Reflection
FAQ
What does "my spirit faileth" mean in this context?
"My spirit faileth" (Hebrew: kâlâh rûwach) signifies a state of profound spiritual, emotional, and perhaps even physical exhaustion. It means that the psalmist's inner strength, his very life force or breath, is at the point of complete collapse or consumption. It's not just weakness but an utter depletion, indicating a deep weariness that has reached its breaking point due to the overwhelming distress and persecution he is experiencing, as described in the preceding verses where his life is crushed to the ground and he dwells in darkness (Psalm 143:3-4).
Why is it so terrifying for God to "hide His face"?
For God to "hide His face" (Hebrew: çâthar pânîym) was a deeply terrifying prospect in ancient Israelite thought, signifying a withdrawal of divine favor, protection, and communication. It was often interpreted as a sign of divine displeasure, judgment, or abandonment, leaving the individual vulnerable and utterly alone. Conversely, God "lifting up His countenance" or "making His face shine upon" His people (Numbers 6:25) signified blessing, presence, and covenant faithfulness. The psalmist fears that God's hidden face would lead to a state of utter despair and being cut off from life, akin to death itself.
What is "the pit" that the psalmist fears going down into?
"The pit" (Hebrew: bôwr) in this context is a powerful metaphor with multiple layers of meaning. It can refer literally to a cistern or dungeon, but more profoundly, it symbolizes the grave or Sheol, the realm of the dead. For the psalmist, going down into the pit means being cut off from the living, from hope, and from God's active presence. It represents utter hopelessness, spiritual demise, and a state of being forgotten, as seen in other psalms of lament where the psalmist describes himself as "counted among those who go down to the pit" (Psalm 88:4).
Christ-Centered Fulfillment
Psalm 143:7, with its raw cry for divine intervention in the face of overwhelming despair and the terrifying threat of the "pit," finds its ultimate fulfillment in Jesus Christ. The psalmist's plea for God not to hide His face profoundly foreshadows the ultimate anguish of Christ on the cross, when He cried out, "My God, My God, why have You forsaken Me?" (Matthew 27:46). In that moment, the Father did hide His face from the Son, as Jesus bore the full weight of humanity's sin, experiencing the ultimate "pit" of separation from God so that we, His redeemed, would never have to. Furthermore, Christ's own spirit "faileth" in Gethsemane, where His soul was "very sorrowful, even to death" (Matthew 26:38), yet He submitted to the Father's will, demonstrating perfect obedience even unto death. Through His sacrificial death and glorious resurrection, Jesus conquered the "pit" of death and Sheol, offering eternal life and the steadfast promise that God will never leave nor forsake those who are in Him (Hebrews 13:5). He is the one who hears our speedy cries and ensures that we, His redeemed, will never go down into the pit of eternal separation, for He himself descended into the depths to bring us up to everlasting light and life (Ephesians 4:9-10).