8Let me hear Your lovingkindness in the morning;
         For I trust in You;
         Teach me the way in which I should walk;
         For to You I lift up my soul.

9Deliver me, O LORD, from my enemies;
         I take refuge in You.

10Teach me to do Your will,
         For You are my God;
         Let Your good Spirit lead me on level ground.

11For the sake of Your name, O LORD, revive me.
         In Your righteousness bring my soul out of trouble.

12And in Your lovingkindness, cut off my enemies
         And destroy all those who afflict my soul,
         For I am Your servant.

Parallel Verses

New American Standard Bible (©1995)
Answer me quickly, O LORD, my spirit fails; Do not hide Your face from me, Or I will become like those who go down to the pit.

GOD'S WORD® Translation (©1995)
Answer me quickly, O LORD. My spirit is worn out. Do not hide your face from me, or I will be like those who go into the pit.

King James Bible
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.

Douay-Rheims Bible
Hear me speedily, O Lord: my spirit hath fainted away. Turn not away thy face from me, lest I be like unto them that go down into the pit.

Darby Bible Translation
Answer me speedily, O Jehovah; my spirit faileth: hide not thy face from me, or I shall be like unto them that go down into the pit.

English Revised Version
Make haste to answer me, O LORD; my spirit faileth: hide not thy face from me; lest I become like them that go down into the pit.

Webster's Bible Translation
Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like them that go down into the pit.

World English Bible
Hurry to answer me, Yahweh. My spirit fails. Don't hide your face from me, so that I don't become like those who go down into the pit.

Young's Literal Translation
Haste, answer me, O Jehovah, My spirit hath been consumed, Hide not Thou Thy face from me, Or I have been compared with those going down to the pit.

Cross References

Psalm 27:9 Do not hide Your face from me, Do not turn Your servant away in anger; You have been my help; Do not abandon me nor forsake me, O God of my salvation!

Psalm 28:1 A Psalm of David. To You, O LORD, I call; My rock, do not be deaf to me, For if You are silent to me, I will become like those who go down to the pit.

Psalm 30:7 O LORD, by Your favor You have made my mountain to stand strong; You hid Your face, I was dismayed.

Psalm 69:17 And do not hide Your face from Your servant, For I am in distress; answer me quickly.

Psalm 73:26 My flesh and my heart may fail, But God is the strength of my heart and my portion forever.

Psalm 84:2 My soul longed and even yearned for the courts of the LORD; My heart and my flesh sing for joy to the living God.

Psalm 88:4 I am reckoned among those who go down to the pit; I have become like a man without strength,

Psalm 102:2 Do not hide Your face from me in the day of my distress; Incline Your ear to me; In the day when I call answer me quickly.

Jeremiah 8:18 My sorrow is beyond healing, My heart is faint within me!

Lamentations 1:22 "Let all their wickedness come before You; And deal with them as You have dealt with me For all my transgressions; For my groans are many and my heart is faint."

Commentary

Matthew Henry's Whole Bible Commentary

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, Ps. 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; Ps. 88:6. 2. He entreats God's favour (v. 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," Ps. 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 (Ps. 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 (Ps. 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 (v. 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 (v. 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 (v. 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," Jn. 14:1. 2. That he would reckon with those that were the instruments of his trouble (v. 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.

Calvin's Commentary

4. And my spirit is perplexed within me, my heart within me is astonished. 5. I remembered the days of old, I meditated upon all thy works; I meditated upon the work of thy hands. 6. I spread out my hands to thee, my soul is to thee as the earth without water. [251] Selah. 7. Hasten, answer me, O Jehovah! my spirit faileth: hide not thy face from me, because I shall be like to those descending into the pit.

4. And my spirit, etc. Hitherto he has spoken of the troubles that were without, now he acknowledges the feebleness of his spirits, from which it is evident that his strength, vas not like that of the rock, imperturbable or without feeling, but that, while overwhelmed with grief as to the feeling of the flesh, he owed his support entirely to faith and the grace of the Spirit,. We are taught by his example not to throw up the conflict in despair, however much we may be weakened, and even exanimated by afflictions, as God will enable us to surmount them, if we only rise to him with our hearts amidst all our anxieties.

In the next verse David mentions that he had diligently sought means whereby to mitigate his grief. It is not to be wondered at, that many who spontaneously give themselves up to inaction, should sink under their trials, not using means to invigorate themselves by calling to remembrance the grace of God. Sometimes, it is true, our trials are only more keenly felt when we recall the former kindness which God may have shown to us, the comparison tending to awaken our feelings, and render them more acute; but David proposed a different end than this to himself, and gathered confidence from the past mercies of God. The very best method in order to obtain relief in trouble, when we are about to faint under it, is to call to mind the former loving-kindness of the Lord. Nor does David mean such as he had experienced from childhood, as some have thought, adopting in my judgment too restricted a sense; for the word qdm, kedem, has a more extensive signification. I have no doubt, therefore, that he includes past history, as well as his own personal experience, it being easy to discover proofs there of God's continued goodness to his people. We should ourselves learn by his example, in reflecting upon personal favors received from God, to remember also how often he has assisted those that served him, and improve the truth for our own benefit. Should this not immediately or at once abate the bitterness of our grief, yet the advantage of it will afterwards appear. In the passage before us, David complains that he did not get relief from his anxieties and cares from this consolatory source, but he prosecuted his meditations in expectation of finding the good result in due time. The verb svh, suach, I have elsewhere observed, may mean either to declare with the tongue, or to revolve in the mind. Some accordingly read -- "I have discoursed of thy works." But as the verb hgh, hagah, means to meditate, I consider that the Psalmist repeats the same thing twice, and this in token of earnestness. We will often upon a slight exercise of the thoughts upon God's works, start aside from them almost immediately; nor is it matter of surprise, that, in this case, there results no solid comfort. That our knowledge may be abiding we must call in the aid of constant attention.

6. I have stretched forth my hands to thee. Here appears the good effect of meditation, that it stirred David up to pray; for if we reflect seriously upon the acting's of God towards his people, and towards ourselves in our own experience, this will necessarily lead out our minds to seek after him, under the alluring influence of his goodness. Prayer, indeed, springs from faith; but as practical proofs of the favor and mercy confirm this faith, they are means evidently fitted for dissipating languor. He makes use of a striking figure to set forth the ardor of his affection, comparing his soul to the parched earth. In great heats we see that the earth is cleft, and opens, as it were, its mouth to heaven for moisture. David therefore intimates, he drew near to God with vehement desire, as if the very sap of life failed him, as he shows more fully in the verse which follows. In this he gives another proof of his extraordinary faith. Feeling himself weak, and ready to sink into the very grave, he does not vacillate between this and the other hope of relief, but fixes his sole dependence upon God. And heavy as the struggle was that he underwent with his own felt weakness, the fainting of spirit he speaks of was a better stimulant to prayer than any stoical obstinacy he might have shown in suppressing fear, grief, or anxiety. We must not overlook the fact, how in order to induce himself to depend exclusively upon God, he dismisses all other hopes from his mind, and makes a chariot to himself of the extreme necessity of his case, in which he ascends upwards to God.

Footnotes:

[251] In the Book of Common Prayer it is -- "My soul gaspeth unto thee as a thirsty land." Mant translates similarly. The word gaspeth is a supplement, but it may convey the precise meaning; and according to this view the allusion is to the cracking of the lands of the east, in consequence of the extreme drought of the summer months. These dry lands, as has been noticed by travelers, have often chinks too deep for a person to see to the bottom of. This may be observed in the Indies more than anywhere, a little before the autumnal rains fall, and, wherever the lands are rich and hard. See Jeremiah 14:4.

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