Psalms 143:10
Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.
Original Language Analysis
Cross References
Historical Context
The petition to be taught God's will reflects biblical emphasis on divine instruction. Psalm 25:4-5 prays: "Shew me thy ways, O LORD; teach me thy paths. Lead me in thy truth, and teach me: for thou art the God of my salvation." Psalm 86:11 requests: "Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name."
Torah (instruction, teaching, law) was God's gift to Israel, revealing His will for His people. Psalm 119, the longest psalm, celebrates God's law as guide for living. Verse 105 declares: "Thy word is a lamp unto my feet, and a light unto my path." God's revealed will in Scripture provides instruction for righteous living.
The reference to "thy spirit" is significant Old Testament testimony to the Holy Spirit. While Old Testament revelation of the Spirit is less developed than New Testament, the Spirit appears throughout: hovering over creation waters (Genesis 1:2), empowering leaders like Moses, Joshua, judges, kings (Numbers 11:25; Judges 6:34; 1 Samuel 16:13), inspiring prophets (2 Peter 1:21), and promising future outpouring (Joel 2:28-29).
Jesus taught His disciples that the Spirit would guide them: "When he, the Spirit of truth, is come, he will guide you into all truth" (John 16:13). The Spirit's role includes teaching: "The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things" (John 14:26). Romans 8:14 links Spirit and guidance: "As many as are led by the Spirit of God, they are the sons of God."
The "land of uprightness" imagery recalls Israel's promised land—physical territory representing spiritual blessing. Just as God led Israel through wilderness into Canaan, He leads believers from sin's bondage into righteousness' freedom, from wilderness wandering into settled blessing, from moral confusion into integrity's clarity.
Questions for Reflection
- What is the difference between knowing God's will intellectually versus being taught to DO His will practically?
- How does the Holy Spirit teach and lead believers into God's will today?
- What role does Scripture play in learning and doing God's will, and how does the Spirit work through Scripture?
- What does the 'land of uprightness' represent, and how does one enter this territory of moral integrity?
- In what areas of life do you most need to pray 'teach me to do thy will,' and what would obedient response look like?
Analysis & Commentary
Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. This verse expresses desire for divine instruction in God's will, grounded in covenant relationship and empowered by God's Spirit. David seeks not merely to know God's will intellectually but to DO it practically, with the Holy Spirit leading him into moral integrity and right living.
"Teach me to do thy will" (לַמְּדֵנִי לַעֲשׂוֹת רְצוֹנֶךָ/lamdeni la'asot retzonekha) begins with petition for instruction. Lamad means to learn, be taught, trained, disciplined. Asah means to do, make, accomplish, perform. Ratzon means will, desire, pleasure, purpose. David asks for practical training in performing God's will, not mere intellectual knowledge but skill in living obediently.
This emphasis on DOING God's will distinguishes biblical faith from mere theological knowledge. Jesus warned: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matthew 7:21). James 1:22 commands: "Be ye doers of the word, and not hearers only." Knowledge must lead to obedience, theology to practice.
"For thou art my God" (כִּי־אַתָּה אֱלֹהָי/ki-atah Elohai) provides relational foundation. Elohai means "my God"—personal, covenantal, possessive. Because of established relationship, David can confidently request instruction. A servant learns his master's will; a child learns her father's desires. Covenant relationship creates context for learning obedience—not oppressive external demands but loving response to gracious relationship.
"Thy spirit is good" (רוּחֲךָ טוֹבָה/ruchakha tovah) acknowledges the Holy Spirit's character and role. Ruach means spirit, wind, breath—God's Spirit, the third person of the Trinity. Tov means good, pleasant, beneficial, morally excellent. God's Spirit is inherently good—in character, influence, and effect. This statement anticipates the Spirit's New Testament role as teacher, guide, sanctifier.
"Lead me into the land of uprightness" (תַּנְחֵנִי בְּאֶרֶץ מִישׁוֹר/tancheni be'eretz mishor) concludes with petition for guidance. Nachah means to lead, guide, conduct. Eretz means land, country, territory. Mishor means level place, uprightness, equity, straightness. David asks to be led into territory characterized by moral integrity, righteous living, level path without stumbling. This metaphor echoes Israel's entrance into Promised Land—crossing from wilderness into land of blessing under divine guidance.