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Commentary on Psalms 143 verses 7–12
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.
"Deliver me from mine enemies, O Lord, for unto You have I fled for refuge" [Psalm 143:9]. I who once fled from You, now flee to You. For Adam fled from the Face of God, and hid himself among the trees of Paradise, so that of him was said in the Book of Job, "As a servant that flees from his Lord, and finds a shadow." He fled from the Face of his Lord, and found a shadow. Woe to him, if he continue in the shade, lest it be said afterward, "All things are passed away like a shadow." [Wisdom 5:9] The rulers of this world, of this darkness, the rulers of the wicked; against these ye wrestle. Great is your conflict, not to see your enemies, and yet to conquer. Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the rulers of that world, whereof is said, "the world was made by Him," but that world whereof is said, "the world knew Him not." [John 1:10] "For unto You have I fled for refuge."...Whither should I flee? "Whither shall I go from Your Spirit?"
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SUMMARY
Psalms 143:9 is a fervent and urgent prayer from a distressed psalmist, appealing directly to God for deliverance from his adversaries and declaring profound, unwavering trust in the Almighty as his ultimate sanctuary. This verse encapsulates both a desperate cry for divine intervention against external threats and a deep personal commitment to seeking refuge and concealment in God, thereby highlighting the psalmist's complete dependence on God's protective power in times of overwhelming danger.
CONTEXT
Literary Context: Psalm 143 stands as the seventh and final of the Penitential Psalms, though this particular verse shifts its immediate focus from personal sin (as seen in earlier verses like verse 2 of this psalm) to external threats. It is a classic psalm of lament, characterized by a profound sense of distress, an earnest plea for divine deliverance, and a steadfast expression of trust in God's righteousness and mercy. The verses immediately preceding this urgent plea for rescue vividly describe the psalmist's spirit being overwhelmed and his heart desolate, setting the poignant stage for this desperate cry for divine intervention. The psalm concludes with a fervent request for God to teach him His will and lead him in the right path, indicating a desire for both physical deliverance and profound spiritual guidance.
Historical & Cultural Context: Attributed to David, Psalm 143 likely originates from a period of intense persecution and profound personal danger, possibly during his flight from King Saul (e.g., the narrative found in 1 Samuel 23) or amidst the turmoil of Absalom's rebellion (e.g., the events detailed in 2 Samuel 15). David's life was consistently marked by numerous enemies, betrayals, and constant threats, making his reliance on God for protection a recurring and central theme throughout his psalms. In the ancient Near East, the concept of "fleeing to hide" would have carried literal connotations of seeking refuge in natural caves, fortified cities, or remote wilderness areas to escape pursuing armies or assassins. This verse profoundly reflects the very real and tangible dangers faced by individuals, especially leaders, in a tumultuous world, underscoring the pervasive cultural understanding of a divine protector as the ultimate stronghold against human adversaries.
Key Themes: This verse powerfully contributes to several overarching themes within the Psalter and the broader biblical narrative. Firstly, it underscores the theme of Divine Deliverance, portraying God as the sovereign power uniquely capable of rescuing His people from seemingly impossible situations, a theme echoed in countless psalms of lament and thanksgiving (e.g., the declaration in Psalms 34:19). Secondly, it highlights the profound theme of God as Refuge and Sanctuary, presenting Him not merely as a distant or abstract deity but as a personal, accessible hiding place to whom one can flee for absolute safety. This concept is foundational to biblical faith, offering immense comfort and security to those who trust in Him, as powerfully articulated in Psalms 46:1 and Psalms 91:2). Finally, it exemplifies Absolute Trust and Dependence, demonstrating a profound and unwavering faith that, despite immediate danger, God is the sole and sufficient source of protection, without reliance on human strength or alternative strategies.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 143:9 employs several powerful literary devices that amplify its emotional and theological impact. Petition is immediately evident in the direct address, "Deliver me, O LORD," which establishes a tone of urgent prayer and absolute dependence on divine intervention. The profound phrase "I flee unto thee to hide me" utilizes Metaphor to portray God as an impregnable fortress or an impenetrable sanctuary, a place of ultimate safety and concealment where the psalmist can be completely shielded from his adversaries. This metaphorical representation is further reinforced by the implied Personification of God as a welcoming, protective figure who actively provides refuge. There is also an implicit Parallelism between the initial plea for deliverance and the subsequent act of seeking refuge, suggesting that God's deliverance is experienced precisely by fleeing to Him for shelter. The active verb "flee" combined with the passive "to hide me" creates a dynamic image of human initiative in seeking divine protection, which is then graciously and powerfully granted by God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 143:9 profoundly articulates the timeless biblical truth that God is the ultimate refuge and deliverer for His people in times of distress. It underscores His absolute sovereignty over all circumstances and His compassionate willingness to protect those who trust in Him. The psalmist's act of "fleeing" to God is not merely a physical act but a profound spiritual posture of complete reliance, acknowledging that true security is found not in human strength, strategic escape, or worldly alliances, but solely in the divine presence. This verse serves as a timeless model for faith, teaching that when overwhelmed by adversaries or life's trials, the believer's first and most effective recourse is to seek shelter and salvation in the Lord, who is both powerful to deliver and faithful to conceal.
REFLECTION AND APPLICATION
In a world fraught with various forms of "enemies"—be they spiritual attacks, overwhelming anxieties, relational conflicts, systemic injustices, or the insidious whispers of doubt—Psalms 143:9 offers a timeless and profoundly relevant blueprint for navigating adversity. It calls us to an immediate and intentional turning to God as our primary and ultimate source of help and security. This "fleeing" is not an act of cowardly retreat but one of humble surrender, acknowledging our inherent limitations and God's boundless power and unwavering faithfulness. It reminds us that true security is not found in human strategies, self-reliance, or the absence of trouble, but in the unwavering presence and protective power of God. When we feel exposed, vulnerable, or pursued, this verse invites us to actively run into the spiritual sanctuary of God's character and promises, finding profound peace and ultimate concealment in His unfailing love. It encourages a daily posture of absolute dependence, recognizing that our hiding place is not a physical location but the very heart of God Himself.
Questions for Reflection
FAQ
Who are the "enemies" the psalmist refers to, and how does this apply to believers today?
Answer: The "enemies" (Hebrew: ʼôyêb, H341) in Psalms 143:9 primarily refer to literal human adversaries who sought to harm David, whether King Saul, Absalom, or other hostile nations and individuals. However, in a broader theological and spiritual sense, these "enemies" can represent anything that opposes God's will for our lives, threatens our well-being, or seeks to undermine our faith. For believers today, this can include spiritual forces of evil (as powerfully described in Ephesians 6:12), the relentless temptations of the flesh, the pervasive pressures of a fallen world system, or even difficult circumstances and afflictions that feel overwhelmingly oppressive. The principle remains timeless: whether the threat is physical, emotional, or spiritual, God is the ultimate deliverer and refuge for those who seek Him.
Does "flee unto thee to hide me" imply that God will always remove physical dangers?
Answer: While God certainly possesses the omnipotent power to remove physical dangers and frequently does so in the lives of His people, the phrase "flee unto thee to hide me" speaks more profoundly to a spiritual and relational act of seeking ultimate refuge in God's presence and character. It signifies finding profound security, peace, and spiritual integrity in Him, regardless of external circumstances. Just as Christ taught that we should not fear those who can kill the body but cannot kill the soul (Matthew 10:28), our truest "hiding" in God is a deep, abiding trust that our eternal well-being and spiritual identity are eternally secure in Him, even if physical trials, suffering, or dangers persist in this life. It is a promise of His sustaining presence, His unwavering faithfulness, and His ultimate victory, rather than a simplistic guarantee of immediate physical removal from all hardship.
CHRIST-CENTERED FULFILLMENT
The desperate plea for deliverance and the profound act of fleeing to God for refuge in Psalms 143:9 find their ultimate and most complete fulfillment in the person and work of Jesus Christ. He is the preeminent "Deliverer" (compare Romans 11:26) who snatches us away not merely from human adversaries, but from the far more formidable and eternal enemies of sin, death, and the destructive power of the devil (Hebrews 2:14-15). When we "flee unto Him to hide," we are running to the one who is our perfect sanctuary, our impenetrable fortress, and our eternal dwelling place. Christ Himself extended the gracious invitation, "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11:28), embodying the very essence of seeking refuge. His atoning sacrifice on the cross provides the ultimate "covering" for our sins, concealing us from divine judgment and bringing us into a secure, reconciled relationship with God (Colossians 3:3). In Him, we are not just hidden from external threats, but are spiritually hidden and eternally secure in God, possessing a peace that transcends all understanding (Philippians 4:7). Thus, the psalmist's ancient cry becomes a vibrant, living reality for all who take refuge in Christ, our eternal Deliverer and our ever-present Hiding Place.