Exegetical and Hermeneutical Commentary of Psalms 142:1
Maschil of David; A Prayer when he was in the cave. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
1. Aloud to Jehovah will I cry;
Aloud to Jehovah will I make supplication:
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. The Psalmist’s resolve to seek relief by laying his distress before Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
I cried unto the Lord with my voice – See the notes at Psa 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.
With my voice unto the Lord did I make my supplication – See Psa 30:8. The Hebrew word rendered did make my supplication, means to implore favor or mercy. It denotes the language of petition and entreaty, not the language of claim.
Fuente: Albert Barnes’ Notes on the Bible
Psa 142:1-7
I cried unto the Lord with my voice.
Religion in the trials of life: –
I. The trials here represented. He speaks of himself as–
1. Overwhelmed (verse 3).
2. Walking in snares (verse 3).
3. Destitute of friends (verse 4).
4. Greatly reduced (verse 6).
5. Greatly persecuted (verse 6).
6. Imprisoned (verse 7). Ignorance, poverty, affliction, all these imprison.
II. The religion here displayed.
1. Religion manifesting itself in prayer to God. A practical realization of our dependence on our Maker is true prayer, and this is the essence of religion. Prayer is not language, but life: it is the soul turned ever to the Almighty, as the flower to the sun, as the river to the sea.
2. Religion manifesting itself in practical confidence in God.
(1) Confidence in His personal superintendence. Thou knowest; not merely the path of material universes and spiritual hierarchies, but my path.
(2) Confidence in His protection (verse 5).
(1) My refuge. What a refuge, vaster than the universe, strong as Omnipotence.
(2) My portion. Everything without Him is nothing worth, nothing with Him is everything, satisfying, glorious.
3. Religion manifesting itself in unbounded trust in His goodness (verse 7). (Homilist.)
Davids prayer in the cave
A prayer when he was in the cave. The caves have heard the best prayers. Some birds sing best in cages. I have heard that some of Gods people shine brightest in the dark. There is many an heir of heaven who never prays so well as when he is driven by necessity to pray.
I. The condition of a soul under a deep sense of sin. A little while ago you were out in the open field of the world, sinning with a high hand, plucking the flowers which grow in those poisoned vales, and enjoying their deadly perfume. To-night you feel like one who has come out of the bright sunshine and balmy air into a dark, noisome cavern, where you can see but little, where there is no comfort, and where there appears to you to be no hope of escape.
1. Well, now, your first business should be to appeal unto God. Get to your knees, you who feel yourselves guilty; get to your knees, if your hearts are sighing on account of sin.
2. Make a full confession unto the Lord.
3. Acknowledge to God that there is no hope for you but in His mercy. In the cave of your doubts and fears, with the clinging damp of your despair about you, chilled and numbed by the dread of the wrath to come, yet venture to make God in Christ your sole confidence, and you shall yet have perfect peace.
4. Then, further, if you are still in the cave of doubt and sin, venture to plead with God to set you free. You cannot present a better prayer than this one of Davids (verse 7). My old friend, Dr. Alexander Fletcher, seems to rise before me now, for I remember hearing him say to the children that, when men came out of prison, they did praise him who had set them free. He said that he was going down the Old Bailey one day, and he saw a boy standing on his head, turning Catherine wheels, dancing hornpipes, and jumping about in all manner of ways, and he said to him, What are you at? You seem to be tremendously happy; and the boy replied, Ah, old gentlemen, if you had been locked up six months, and had just got out, you would be happy, tool I have no doubt that is very true. When a soul gets out of a far worse prison than there ever was at Newgate, then he must praise free grace and dying love, and ring those charming bells again, and again, and again, and make his whole life musical with the praise of the emancipating Christ.
II. The condition of a persecuted believer. Here is a godly man who works in a factory, or a Christian girl who is occupied in book-folding, or-some other work where there is a large number employed; such persons will have a sad tale to tell of now they have been hunted about, ridiculed, and scoffed at by ungodly companions. Now you are in the cave.
1. It may be that you are in the condition described here; you hardly know what to do. You are as David was when he wrote ver.
3. You are like a lamb in the midst of wolves; you know not which way to turn. Well, then, say to the Lord, as David did, When my spirit was overwhelmed within me, then Thou knewest my path. Have confidence that, when you know not what to do, He can and will direct your way if you trust Him.
2. In addition to that, it may be that you are greatly tempted. David said, They privily laid a snare for me. It is often so with young men in a warehouse, or with a number of clerks in an establishment. Young Christian soldiers often have a very rough time of it in the barracks; but I hope that they will prove themselves true soldiers, and not yield an inch to those who would lead them astray.
3. It will be very painful if, in addition to that, your friends turn against you. David said, There was no man that would know me. Is it so with you? Are your father and mother against you? Cultivate great love to those who, having come into the army of Christ, are much beset by adversaries. They are in the cave. Do not disown them; they are trying to do their best; stand side by Side with them.
4. It may be that the worst point about you is that you feel very feeble. You say, I should not mind the persecution if I felt strong; but I am so feeble. Well, now, always distinguish between feeling strong and being strong. The man who feels strong is weak; the man who feels weak is the man who is strong.
III. The condition of a believer who is being prepared for greater honour and wider service. Is it not a curious thing that, whenever God means to make a man great, He always breaks him in pieces first? David was to be king over all Israel. What was the way to Jerusalem for David? What was the way to the throne? Well, it was round by the cave of Adullam, He must go there and be an outlaw and an outcast, for that was the way by which he would be made king. Have none of you ever noticed, in your own lives, that whenever God is going to give you an enlargement, and bring you out to a larger sphere of service, or a higher platform of spiritual life, you always get thrown down? Why is that?
1. If God would make you greatly useful, He must teach you how to pray.
2. The man whom God would greatly honour must always believe in God when he is at his wits end (verse 3). Oh, it is easy to trust when you can trust yourself; but when you cannot trust yourself, when you are dead beat, when your spirit sinks below zero in the chili of utter despair, then is the time to trust in God. If that is your case, you have the marks of a man who can lead Gods people, and be a comforter of others.
3. In order to greater usefulness many a man of God must be taught to stand quite alone (verse 4).
4. The man whom God will bless must be the man who delights in God alone (verse 5). Oh, to have God as our refuge, and to make God our portion!
5. He whom God would use must be taught sympathy with Gods poor people (verse 6). If the Lord means to bless you, and to make you very useful in His Church, depend upon it He will try you.
6. If God means to use you, you must get to be full of praise (verse 7). If thou art of a cheerful spirit, glad in the Lord, and joyous after all thy trials and afflictions, and if thou dost but rejoice the more because thou hast been brought so low, then God is making something of thee, and He will yet use thee to lead His people to greater works of grace. (C. H. Spurgeon.)
Davids prayer in the cave
Life and liberty are sweet; but we may pay too dear a price even for the sweetest things. David is now at liberty; he has escaped out of the prison-house of Gath; but he has made his escape and obtained his liberty at much too great a price. For years past the name of Gath had been the proudest name that Davids flatterers could speak in his willing ears. But after his disgraceful escape from that city to Davids old age, it brought a cloud to his brow and a blush to his cheek to hear the name of Gath. We all have our Gaths. There are people and there are places in our own past life the very name of which, the very neighbourhood of which, throws a bolt into conscience and brings a blush upon the cheek. If we purchase a name, or a place, or an office, or wealth, or even a home, if we purchase any of them at the cost of truth or of justice, or of honour, or self-respect, or fair play to our competitor, we will find, when it is too late, that we have sold ourselves for naught, and have poisoned the very wells of life. So David discovered it to be when, for his liberty, he degraded himself in Gath, deceived Achish, and was hurried out of the land and escaped–a free, indeed, but a dishonoured man–to the Cave of Adullam. But then, it is out of such degradation and shame that weak and evil men rise on stepping-stones of their own transgressions to true honour and wisdom, to stable godliness and exercised virtue. I will take sentry myself to-night, said David to his captains one Sabbath evening. Wrapping around him the cloak that Michal had worked for him in happier days, and taking in his hand Goliaths sword, David paced the rocky shelves, and poured out his full heart to God all that Sabbath night. All in the great cave did not sleep, or all at once; and it was nights like these–when their captain shared their dangers and assured their fears, as they heard his step and listened to his deep sweet voice–it was nights like these that did more to turn the rough and ill-used men into heroes and saints than all their sufferings and all their other discipline. David says: I cried that night unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I went out alone, and I poured out my complaint before Him, and I showed Him that night all my trouble. We are never content. What would we have given for a full report of all that David said about himself and his cause to God that night? We are thankful for this dramatic 142nd psalm; but it would have been a grand piece of devotional literature, aye, of national history, had we had all that David said to God that sentinel night; but what he did say was not fitted or intended for any human ear. We know that from ourselves, from our own sentinel Sabbaths. We too have troubles and complaints that our ministers do not touch upon in all their most searching Sabbath Day exercises, any more than God touched upon Davids here in the cave. But David seems only to have one complaint, and yet it was so blessed to him that it compelled him to spend the hours of the night alone with God, Keep your complaints for God, my afflicted brethren; keep your complaints for God, and for the silence of the night. No one will listen to your trouble but God; no one has time, no one has attention to give to your sorrow but God. You will only expose yourself, and weaken yourself, and humble yourself, if you take your complaints to preoccupied men. Like David, some of you may to-night be labouring and anxious under some complaint against your master, or against some of your relatives; or some of you may have received an insulting, threatening, blackmailing letter, like Hezekiah. I do not say you are not to show that letter to a lawyer; but you must show it first to God, and then, if possible, to a lawyer who knows God. Send all your house to bed to-night before you answer that letter, and again show it to God in the morning before you post it. I poured out my complaint before God; I showed Him all my trouble. When my spirit was overwhelmed within me, then Thou knewest my path. The Lord, says Newton, is not withdrawn to a great distance from you, His eye is upon you all the time, He sees your case, and does not behold it with indifference, but observes it with attention. He knows and considers your path, and not only so, but He appointed it and all the outs and ins of it. Your trouble began at the hour He appointed; it could not begin before, and He has marked the degree of it to a hairs breadth, and its duration to a moment. He knows, likewise, just how your spirit is affected to-night under the trouble, and He will supply you, if you will take it–He will supply grace and strength in due season, and as He sees they are needful. Therefore, hope in God; for you, like David, shall yet praise Him. To be imprisoned by God was better to David than to be set free by man. In Davids best moments, as sometimes when sentinel in Adullam, David felt that Gods prison-house was a very hermitage, sanctuary, a grand pavilion, as he signifies elsewhere, into which God takes the soul to show it His marvellous lovingkindness. David had broken out of Gods prison in Gath before the time, but he has never ceased to repent of that insane act. And if at any time he felt the banishment of Adullam–and he had a thousand thoughts during these lonely hours–he soon recollected who held the keys; and, though the door had been opened, he would not have escaped. God Himself conspicuously delivered David henceforth. God is Davids jailor, and whatever time David feels his close detention, he betakes himself anew, in all his guilt, and lies, and playing the madman and the fool to earnest, believing, and waiting prayer: Bring my soul out of prison that I may praise Thy name; and then, as the new day broke in the east, and the shades of the night fled away, the day-star of hope arose in Davids heart, and the present prayer seems almost to be prophetic. He foresaw the Lord not only as his refuge in every future time of trouble, but also as his alone portion in the land of the living; he saw himself set free from every prison and from every persecutor, with his righteousness brought forth as the light, and his judgment as the noonday. Bring my soul out of prison was his last word to God, as the day broke in the east, that I may praise Thy name: the righteous shall compass me about; for Thou shalt deal bountifully with me. And how well was that hope fulfilled to David, how bountifully did God deal with David, and how hath the righteous compassed David about, as rapt listeners compass round the sweetest music, as rejoicing fellow-worshippers compass round a miracle of Divine grace. There was no man that would know me, complained David in the day of his deep dejection. But all men whose knowledge is worth the having know David now. All righteous men compass him about now, and rejoice over him that his God, and their God, brought his soul out of prison, and dealt so bountifully with him. (A. Whyte, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXLII
The psalmist, in great distress and difficulty, calls upon
God, 1-7.
NOTES ON PSALM CXLII
The title says, “An Instruction of David,” or a Psalm of David giving instruction; “A Prayer when he was in the cave.”
David was twice in great peril in caves.
1. At the cave of Adullam, when he fled from Achish, king of Gath, 1Sa 22:1.
2. When he was in the cave of En-gedi, where he had taken refuge from the pursuit of Saul; and the latter, without knowing that David was in it, had gone into it on some necessary occasion, 1Sa 24:1-3.
If the inscription can be depended on, the cave of En-gedi is the most likely of the two, for the scene laid here. But were there doubts concerning the legitimacy of the title, I should refer the Psalm to the state of the captives in Babylon, to which a great part of the Psalms refer. Bishop Horsley calls it “A Prayer of the Messiah taken and deserted.” It may be so: but where is the evidence, except in the conjectural system of Origen.
Verse 1. I cried unto the Lord] See on the first verse of the preceding Psalm.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With my voice; either,
1. With the voice of my soul. But so this addition would be superfluous, and much more the repetition of it, because that is necessarily implied in the former word,
I cried, and in the following, I make my supplication. Or rather,
2. With my corporeal voice, which the fervour of my soul forced me to use, when I could not do it without some danger, the enemy being at the mouth of the cave. And so this addition is emphatical, and therefore is repeated. But it is probable that David spoke with a low voice; and that he might do so without very great danger, is manifest from that discourse which passed between David and his men, even when Saul was entered into the cave, 1Sa 24:4-7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. with my voiceaudibly,because earnestly.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I cried unto the Lord with my voice,…. With the voice of his soul, in the language of his mind, mentally, as Moses and Hannah cried unto the Lord when no voice was heard, or articulate sounds expressed, since this prayer was put up to the Lord in the cave where Saul was; though it might have been delivered before he came into it, while he and his men were at the mouth of it, which threw David into this distress; besides the cave was so large as to hold David and his six hundred men without being seen by Saul, and who could discourse together, as David and his men did, without being heard by Saul while he was in it; and so this psalm or prayer might be spoken vocally, though he was there;
with my voice unto the Lord did I make, my supplication: the same thing in other words; “crying” is explained by making “supplication”, which is praying to the Lord in an humble manner for grace and mercy, and not pleading merit and worthiness.
Fuente: John Gill’s Exposition of the Entire Bible
The emphasis of the first two lines rests upon . Forsaken by all created beings, he confides in Jahve. He turns to Him in pathetic and importunate prayer ( , the parallel word being , as in Psa 30:9), and that not merely inwardly (Exo 14:15), but with his voice (vid., on Psa 3:5) – for audible prayer reacts soothingly, strengtheningly, and sanctifyingly upon the praying one – he pours out before Him his trouble which distracts his thoughts ( as in Psa 102:1, cf. Psa 62:9; Psa 64:2; 1Sa 1:16), he lays open before Him everything that burdens and distresses him. Not as though He did not also know it without all this; on the contrary, when his spirit ( as in Psa 143:4; Psa 77:4, cf. Jon 2:7, Psa 107:5, Psa 61:3) within him ( , see Psa 42:5) is enshrouded and languishes, just this is his consolation, that Jahve is intimately acquainted with his way together with the dangers that threaten him at every step, and therefore also understands how to estimate the title (right) and meaning of his complaints. The Waw of is the same as in 1Ki 8:36, cf. Ps 35. Instead of saying: then I comfort myself with the fact that, etc., he at once declares the fact with which he comforts himself. Supposing this to be the case, there is no need for any alteration of the text in order to get over that which is apparently incongruous in the relation of Psa 142:4 to Psa 142:4.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| David’s Complaints. | |
Maschil of David. A prayer when he was in the cave.
1 I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. 2 I poured out my complaint before him; I showed before him my trouble. 3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.
Whether it was in the cave of Adullam, or that of Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer Maschil–a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe,
I. How David complained to God, Psa 142:1; Psa 142:2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them. David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency: He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom. viii. 26. Two things David laid open to God, in this complaint:– 1. His distress. He exhibited a remonstrance or memorial of his case: I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him. 2. His desire. When he made his complaint he made his supplication (v. 1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto.
II. What he complained of: “In the way wherein I walked, suspecting no danger, have they privily laid a snare for me, to entrap me.” Saul gave Michal his daughter to David on purpose that she might be a snare to him, 1 Sam. xviii. 21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them.
III. What comforted him in the midst of these complaints (v. 3): “When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair, then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job xxiii. 10. Thou knewest it, that is, thou didst protect, preserve, and secure it,” Psa 31:7; Deu 2:7.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 142
A Never-Failing Refuge
Scripture v. 1-7:
This is a prayer of David from a cave, perhaps the cave of Adullam when he fled from Saul. Yet the prayer is suited to God’s people, when they are in any dark, cave-like trials and afflictions, 1Sa 22:1; Heb 11:38.
Verse 1 recounts, “1 cried unto the Lord with my voice;” with a vocal utterance. What David did he would have all believers do when in any trouble, Psa 3:4. He added, “With my voice unto the Lord did I make my supplication,” or earnest appeal, Psa 30:8.
Verse 2 asserts, “I poured out (emptied) my complaint before him; I showed (uncovered) before him my trouble,” believing that He would come to his rescue, Psa 62:8; Isa 26:16.
Verse 3 continues, “when my spirit was overwhelmed within me, then thou knewest my path;” When in his deepest depression of spirit, caused by his perilous condition of betrayal by those he had trusted, he was convicted that God knew all about and cared, even when men did not, v. 4; Psa 1:6; Psa 31:7. He added, “In the way wherein I walked, have they privily (privately) laid a snare for me,” to destroy him, tho he was God’s anointed, Psa 140:5; Psa 141:9; Psa 143:8.
Verse 4 relates, “I looked (intently, earnestly) on my right hand (for help), and beheld, but there was no man that would know (recognize) me,” to offer any refuge or help, none to interpose, Psa 121:5; Psa 22:8; Psa 16:8; Psa 109:31; Job 19:13-14; He added, “refuge failed me, no man cared for my soul,” Jer 25:35; Amo 2:14; See also Psa 59:16; Deu 11:12; Pro 29:10. But the Lord had been his refuge through it all. This is his basis of praise to the Lord.
Verse 5 confides, “I cried unto thee, O Lord; I said, thou art my refuge and my portion (for I have none other to trust) in the land of the living,” as related Psa 52:5; Psa 27:13; Psa 16:5; Psa 73:26; La 3:24.
Verse 6 appeals “attend unto my cry; for I am brought very low,” poor, greatly impoverished, distressed, even as Israel shall yet be in the latter days, Psa 79:8; Psa 116:6; Jdg 6:6. He continues, “deliver me from my persecutors, (Psa 7:1) for they are stronger than I,” but not than you, O Lord, is the import of his testimony, Psa 105:24; Luk 11:22; 1Co 1:25; Jer 31:11; Psa 18:17.
Verse 7 concludes, “Bring my soul out of prison, that I may praise thy name,” meaning out of trouble, Psa 143:11; Psa 25:17; The Lord will hear this prayerbecause “The Lord looseth the prisoners,” Psa 146:7; Psa 102:10. As Joseph was brought out of prison to serve the Lord, so shall Israel, Psa 105:17-22. It is added, “The righteous shall compass (encircle) me about;” flock around me at my deliverance, for my liberty is theirs, Psa 22:22; Psa 40:16; Psa 35:27; See also Psa 7:6-7; Psa 107:41-42; It is witnessed “Thou shaft deal bountifully with ms,” in answer to my prayer, as also asserted Psa 13:6; Psa 116:7; Psa 119:17; Jas 5:11. He is a safe refuge, Psa 46:1.
Fuente: Garner-Howes Baptist Commentary
1. I cried (245) to Jehovah, etc. It showed singular presence of mind in David that he was not paralyzed with fear, or that he did not in a paroxysm of fury take vengeance upon his enemy, as he easily might have done; and that he was not actuated by despair to take away his life, but composedly addressed himself to the exercise of prayer. There was good reason why the title should have been affixed to the Psalm to note this circumstance, and David had good grounds for mentioning how he commended himself to God. Surrounded by the army of Saul, and hemmed in by destruction on every side, how was it possible for him to have spared so implacable an enemy, had he not been fortified against the strongest temptations by prayer? The repetition he makes use of indicates his having prayed with earnestness, so as to be impervious to every assault of temptation.
He tells us still more clearly in the next verse that he disburdened his ears unto God. To pour out one’s thoughts and tell over his afflictions implies the reverse of those perplexing anxieties which men brood over inwardly to their own distress, and by which they torture themselves, and are chafed by their afflictions rather than led to God; or it implies the reverse of those frantic exclamations to which others give utterance who find no comfort in the superintending providence and care of God. In short, we are left to infer that while he did not give way before men to loud and senseless lamentations, neither did he suffer himself to be tormented with inward and suppressed cares, but made known his grief’s with unsuspecting confidence to the Lord.
(245) In the Hebrew the verb is in the future — “I will cry;” but as that language has no present tense, it frequently uses for it the past and future promiscuously. Bishop Horne, therefore, renders in the present all the verbs in this Psalm, which Calvin translates in the past, except the verbs in the two first verses, which he renders in the future. Translators, however, in general concur with Calvin, and we think justly, the Psalm, as we conceive, being a recollection of the substance of the prayers he addressed to God while in the cave of En-gedi, but which it cannot be supposed he had then an opportunity of committing to writing.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
A maschil of David, ie., an instruction or a didactic poem by David. A prayer when he was in the cave; That is, says Barnes, either a prayer which he composed while there, or which he composed afterwards, putting into a poetic form the substance of the prayer which he breathed forth there. The reference may be either to the cave of Adullam (1Sa. 22:1), or to that in Engedi (1Sa. 24:3). In both cases the circumstances were substantially the same, for David had fled to the cave to escape from Saul. It is a cry of distress when there was no refugeno hopebut in God; when there seemed to be no way of escape from his enemies; and when, forsaken by his friends, and pursued by an enemy who sought his life, he seemed now to be in the power of his foe. It may also be used to express the feelings of one now in danger,as of a sinner under condemnation, seeing no way of escape, exposed to ruin, and shut up entirely to the mercy of God. Such a one feels as David did on this occasion, that there can be no escape but through the interposition of God.
Many of the Psalms give utterance to the same feelings. Over and over again we have Psalms containing an expression of trouble, prayer for relief, and believing expectation of deliverance. With such similarity of sentiment, variety of homiletic treatment is very difficult, if the main points in each Psalm are to be indicated in such treatment. The chief characteristics of this Psalmdistress, prayer, and hopewe have met with repeatedly in our survey of this book.
A PRAYER OF THE GODLY MAN FROM THE DEPTHS OF DISTRESS
We have here:
I. A picture of deep distress. Several features of the distress of the poet are here set forth.
1. The persecution of his enemies. In the way wherein I walked have they privily laid a snare for me. Deliver me from my persecutors; for they are stronger than I. His enemies were
(1) cunning. In his path they had hidden a snare for him, with a view to entrap and injure him. Their persecution was not open and manly, but secret and artful. Even in the path of his duty they had concealed their snares for his overthrow. They were
(2) powerful. My persecutors are stronger than I. Saul and his emissaries are here referred to. They were more in number, better equipped, and better fitted for warfare than David and his party were. He felt that he was no match for his enemies. There were times in which David suffered the deepest dejection and distress of spirit by reason of the persecutions of Saul (1Sa. 20:1; 1Sa. 20:3; 1Sa. 20:41-42; 1Sa. 27:1). Of ourselves we are unable to cope successfully with the enemies of our spiritual life and interests. Our foes are too subtle and too strong for our unaided efforts; but, like David, we can seek help from on high.
2. The failure of human help. I looked on my right hand and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. These words are not to be taken as a literal description of the circumstances of David either in the cave of Adullam or in that of Engedi. The meaning is that there was no one to whom he could look for protection, no one on whom he could rely. Those who were with him were not able to protect him; those who were able to do so cared not for his life. Deep and painful was his sense of loneliness. He was in constant peril, yet of those who might perhaps have rendered him effectual aid none were concerned for him. There are times in the life of almost every man when he seems bereft of human sympathy and help. There are some cases in which man might render aid if he would, but he will not. There are others in which man would render aid if he could, but he cannot. There are needs to which only He who is both God and man can minister.
3. The depression of his outward circumstances and inward condition. In his outward circumstances he seems to have been greatly reduced. I am brought very low. And his spiritual state was that of deep distress. My spirit is overwhelmed within me. His outward condition was almost desperate, and the deep prostration of his spirit corresponded thereto. Darkness seemed to be settling down upon both his soul and his circumstances. Many a godly soul has passed through similar experiences. Darkness and trial to some extent fall to the lot of every good man in this life. It is well that it is so. The gloom of the night is as needful as the glory of the day. Sweet are the uses of adversity.
II. A prayer of strong confidence. The Psalmist manifests his faith in
1. Gods accessibleness to him. I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before Him; I showed before Him my trouble. The fact that he thus unfolded the tale of his woes to God, and entreated His mercy, is conclusive evidence that he believed that God may be approached by His creatures in prayer.
2. Gods interest in him. Unless the Psalmist had believed in Gods kind interest in him, he could not have poured out his complaint before Him as he does in this Psalm. God is both accessible to us and interested in us. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. The Lord heareth the prayer of the righteous. If we ask anything according to His will, He heareth us. He careth for you.
3. Gods knowledge of him. When my spirit was overwhelmed within me, then Thou knewest my path. The dangers that beset the poet and the troubles that distressed him were all known to God. The conviction of this must have been a source of unspeakable comfort and strength to David. This assurance was precious to the afflicted Patriarch of Uz. He knoweth the way that I take: when He hath tried me I shall come forth as gold. Be comforted, my distressed brother; the Lord knoweth thy path, He is watching over thee, He careth for thee, &c.
4. Gods protection of him. I cried unto Thee, O Lord; I said, Thou art my refuge, my portion in the land of the living. The Psalmist found security and comfort in the Lord, who was the source of his help and the God of his salvation. The Lord was his only refuge. There is a well-known picture of a large cross hewn out in the form of a rock standing in the midst of a wild and raging sea to which a struggling form clings with the tenacity of despair. Our Lord is that rock. The floods of this worlds strife and sorrow and pain may well-nigh overwhelm us, the seething waves of sin may lash wildly about us, but if we have found Him, He will be to us a sure refuge and rock of defence. God is the only sure refuge in the storms of life, and He is a refuge which is inviolably secure and ever available.
5. Upon this confidence in God the Psalmist bases his prayer to Him for deliverance. Attend unto my cry, for I am brought very low; deliver me from my persecutors, for they are stronger than I. Bring my soul out of prison, that I may praise Thy name. David seemed imprisoned by difficulties and dangers, encompassed with enemies, and unable to effect his escape, and he cried with well-founded confidence to God for emancipation. We know how glorious an answer he received to his prayer. God granted him complete deliverance and high distinctiontranslated him, in His own time and way, from the cave of the outlaw to the throne of the king. In this we have an illustration of the way in which He ever answers sincere and believing prayer.
III. An anticipation of a happy issue of his distress.
The poet anticipates
1. That God would completely deliver him. Thou shalt deal bountifully with me. He anticipated not mere deliverance, but such a deliverance and such blessings as would result from the bountiful dealings of the gracious Lord.
2. That he would praise God. That I may praise Thy name. In the complete deliverance which he anticipated he would have occasion to praise the name of the Lord, and he would joyfully improve the occasion. The benefit of the salvation being his, its glory he would heartily ascribe to God.
3. That the righteous would rejoice in his deliverance. The righteous shall compass me about, for Thou, &c. David anticipated that the righteous would be encouraged by his salvation, and would resort unto him with gladness and with congratulations. Thus in his distress the poet anticipates complete and joyous deliverance,a deliverance that shall awaken his own heart to glad and grateful praise, and call forth the congratulations of all the godly.
CONCLUSION.Distress is a common experience in this life. But the resources of men when in distress greatly differ. There is but one true and adequate Refuge. To Him David turned in confidence, and found safety and relief. Let all distressed souls look to Him, and they shall not be disappointed.
THE SORROWS OF THE SOUL AND THE KNOWLEDGE OF GOD
(Psa. 142:3)
When my spirit was overwhelmed within me, then Thou knewest my path.
We have here
I. A figure indicating great sorrow.
My spirit was overwhelmed within me. The expression sets forth the sorest distress.
1. Distress in that part of mans nature where it is most severely felt. My spirit. The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? If the spirit be peaceful and blessed, if it be inspired by joy and hope, it enables man to triumph over the severest physical sufferings. Paul and Silas at Philippi, in the inner prison, with their feet fast in the stocks, and their backs torn and tortured by many stripes, rose superior to their circumstances and their sufferings, and caused the prison to resound with their songs of praise. Christian martyrs have exulted in the flames which were consuming their bodies. St. Stephen, who was stoned to death, fell asleep. Physically his death was a cruel and painful thing; but the faith and hope and vision which animated his spirit made his death a euthanasia. But who can rise above the sorrows of the soul? When the spirit suffers, the man himself suffers; when it is overwhelmed, the whole nature is overwhelmed.
2. Distress of the severest kind. My spirit was overwhelmed. Sorrow had submerged him. Great afflictions are frequently represented by the figure of overwhelming floods. Deep calleth unto deep, &c. (Psa. 42:7). Let me be delivered out of the deep waters, &c. (Psa. 69:14-15). Thou hast afflicted me with all Thy waves (Psa. 88:7). When thou passest through the waters, I will be with thee, &c. (Isa. 43:2). Such sore distress sometimes befalls the servants of God. Great saints have great sorrows. Whom the Lord loveth He chasteneth, &c. (Heb. 12:6-7).
II. A fact affording great consolation.
Then Thou knewest my path. All the painful and perilous wanderings of David were known to God. (Comp. Psa. 56:8.)
1. This fact may be abundantly confirmed. An infinite Being must know all things. Nothing is so great as to exceed His comprehension; nothing so small as to elude His notice. The Bible asserts Gods omniscience (2Ki. 19:27; Psa. 139:1-4; Heb. 4:13). How strikingly our Lord declared Gods perfect knowledge of His people! (Mat. 6:32; Mat. 10:30.) The history of good men illustrates it. In the lives of Joseph and Moses, David and Daniel, Paul and John, how clearly does this truth shine forth,Thou knewest their path.
2. This fact is very comprehensive. It implies much more than it expresses. The knowledge which is here affirmed implies approbation and guidance, protection and provision, kindness and care. Thus David Dickson says: Thou knewest my path; that is, Thou approvedst my part, who was unjustly pursued. And Charnocke: This knowledge adds to the simple act of the understanding, the complacency and pleasure of the will. The Lord knows who are His, that is, He loves them; He doth not only know them but acknowledge them for His own. It notes not only an exact understanding, but a special care of them. On the contrary, also, whom God doth not approve, He is said not to know (Mat. 25:12), I know you not, and (Mat. 7:23), I never knew you; He doth not approve of their works. It is not an ignorance of understanding, but an ignorance of will; for while He saith He never knew them, He testifies that He did know them, in rendering the reason of His disapproving them, because He knows all their works: so He knows them, and doth not know them in a different manner: He knows them so as to understand them, but He doth not know them so as to love them. Thou knewest my path implies, Thou didst approve and direct, sustain and secure, my way.
3. This fact is very consolatory. That it was so to David appears from our text, and from Psa. 56:8. It was so to the sorely-afflicted Job: He knoweth the way that I take, &c. (Job. 23:10). Amid misrepresentation to be able to make our appeal to Him; amid persecution to be assured of His protection; amid sorrow of soul to know that we have His sympathy; in loneliness to realise His friendly presence,these afford the richest consolation and the most effective help. To possess these is the privilege of every child of God.
THE DUTY OF CARING FOR SOULS
(Psa. 142:4)
No man cared for my soul.
Let us inquire
I. What it is to care for the souls of others. The care of the soul involves
1. A deep and heartfelt conviction of its worth. The care of an object is generally in proportion to its value. The soul is spiritual in its nature, noble in its capacities, and eternal in its duration.
2. A deep and thorough sense of the danger to which it is exposed. We are not in the habit of caring for that which is invaluable if it is secure; but here is an object of inestimable worth exposed to danger the most imminentto a destruction the most severe.
3. Tender solicitude for its welfare. Examples of tender solicitude for souls are not wanting in the inspired volume (Psa. 119:136; Jer. 9:1). But if we want to see true solicitude for souls, we must look for its manifestation in the conduct of Him who, when He beheld the city, wept over it, &c.
4. Zealous exertion for their salvation. If love to souls really exist, it will manifest itself in ardent and continued effort to diffuse the knowledge of Christ among men. In solemn warning, affectionate entreaty, earnest prayer, and liberal contribution.
II. On whom this duty devolves.
1. It is incumbent on the heads of families. God holds them, to a certain extent, accountable for the souls under their care.
2. On all the members of the Church. Collectively and individually. To these is committed the evangelisation of the world.
3. Pre-eminently on ministers. The care of souls is the ministers province. His studies in private, his discourses in public, his prayers, his visits, his time, his talents, ought all to be devoted to this object.
III. The great evil of neglecting this duty.
1. It is cruel. A man would be considered cruel who saw one of the beasts that perish in danger, and did not attempt its rescue. He is cruel, who, having it in his power to relieve the necessitous, or save the perishing, does not do it. But the cruelty of the man who, knowing the danger of souls, does not care for them, is beyond expression.
2. It is ungrateful. If others had not cared for us, we must have perished. And shall we refuse to feel and labour for those who are now what we were once, and for whom the Saviour has, as well as for us, shed His own precious blood?
3. It is criminal. We cannot neglect the salvation of others and be innocent. Disobedience to God, and cruelty to men, are joined in neglecting to care for souls.
4. It is fatal. Fatal to those who are perishing, and fatal to those who have a name to live; fatal to all genuine piety, fatal to all ardent love to the Saviours cause, fatal to zealous exertions for others, but especially fatal to our own souls.N. in Sketches of Sermons. Abridged.
HUMAN IMPRISONMENT AND DIVINE EMANCIPATION
(Psa. 142:7)
Bring my soul out of prison, that I may praise Thy name.
We shall use these words to illustrate
I. Mans imprisonment as a sinner. Man as a sinner is in bondage, oppressed with guilt, enslaved by carnal passions and evil habits; he is in prison. Now imprisonment implies
1. The criminality of the prisoner. The prisoner is either awaiting his trial on a charge of crime, or enduring his punishment as a criminal. Man has sinned and is guilty before God. The voice of God, both in the Bible and in his own conscience, condemns him.
2. Deprivation to the prisoner. The prisoner is deprived of
(1.) Liberty. He is confined by massive walls, strong bolts and bars, &c. The sinner is bound by the chain of his sins.
(2.) Light. Darkness is almost entirely supreme in the prison cells. The soul which is dominated by sin is blind to the beautiful light of the spiritual universe: its understanding is darkened.
(3.) Society. The prisoner is secluded from society. The unrenewed soul is a stranger to the highest fellowship; he is self-exiled from the society of true and holy souls.
The imprisonment of the soul is a far greater evil than that of the body. When the body is imprisoned, the soul may be free and joyous. When the bodies of Paul and Silas were in prison at Philippi with their feet fast in the stocks, their souls went forth in worship, &c. When the body of Bunyan was in Bedford jail, his soul went forth on that glorious pilgrimage to the celestial city. His body was in the jail, but his soulhimselfwas in the interpreters house, and the house beautiful, on the delectable mountains, &c.
Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for a hermitage.
If I have freedom in my lore,
And in my soul am free,
Angels alone that soar above
Enjoy such liberty.Lovelace.
But the imprisonment of the soul is the imprisonment of the man himself. Death terminates the imprisonment of the body, if it is not terminated before. But death has no power to liberate the soul from the prison and the fetters of corrupt passions, sinful habits, &c. If ye believe not that I am He, ye shall die in your sins.
II. Mans emancipation by the Saviour. Bring my soul out of prison. This prayer implies
1. A consciousness of the misery of imprisonment. This is the first step, and an essential step, to liberation.
2. A desire for emancipation. O wretched man that I am! who shall deliver me? &c.
3. A consciousness of inability to effect his own deliverance. Man is too completely and securely fettered to be able to liberate himself. He must feel this before he can obtain his freedom.
4. Confidence in the Lord Jesus as the great Emancipator. He was anointed to proclaim liberty to the captives, and the opening of the prison to the bound. If the Son shall make you free, ye shall be free indeed.
III. Mans praise to the Emancipator. That I may praise Thy name.
1. Imprisonment restrains true praise. Sin crushes the affections and aspirations of the soul towards God.
3. Emancipation gives occasion for praise. It would be such an expression of the goodness of God as would merit grateful and hearty acknowledgment.
3. Emancipation imparts inspiration to praise. The sense of freedom, the beauty of light, the pleasures of society, to which the liberated soul is introduced, will constitute an irresistible impulse to praise the Emancipator.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 142
DESCRIPTIVE TITLE
Loud Outcries in a Cave Succeed Guarded Petitions at Court.
ANALYSIS
Stanza I., Psa. 142:1-2, A Loud-Voiced Prelude. Stanzas II. and III., Psa. 142:3-4, Severity of the Late Trial at Court. Stanza IV., Psa. 142:5, Final Prayer before Flight. Stanza V., Psa. 142:6, Want Before, Pursuers Behind. Stanza VI., Psa. 142:7, Faith Brightens the Prospect.
(Lm.) An Instructive PsalmBy David
When he was in the Cavea Prayer.
1
With my voice1 to Jehovah I cry,
with my voice[841] to Jehovah I make supplication:
[841] Or: aloud.
2
I pour out before him my complaint,[842]
[842] Or: murmuring, soliloquy.
my distress before him I declare.
3
Though my spirit fainted upon me
yet thou approvedst my path:
In the way which I was accustomed to walk
they had hidden a trap for me.
4
I looked to the right-hand and saw[843]
[843] The ancient versions, nearly without exception, have here the first personPer. The imperativewhich Per. himself, after Jerome, approvesbrings forward the request into the cave, and thereby renders it so unmeaning as to discredit the ancient headline. See our Exposition.
that there was none who for me had regard.
Escape had vanished from me,
there was none to care for my life.[844]
[844] U.: soul. See Intro., Chap. III., Soul.
5
I cried unto thee O Jehovah,
I said Thou art my refuge,
my portion in the land of the living.
6
Oh attend unto my piercing cry,
for I am brought very low:
Rescue me from my pursuers,
for they are stronger than I.
7
Oh bring forth out of the dungeon my soul,
to give thanks to thy name.
For my sake will the righteous wear crowns,[845]
[845] On account of me the righteous shall adorn themselves with crowns, i.e., they shall triumph on account of meDel. Crown themselves because of meR.V. (marg.). Put out crowns because of me (i.e., appear wearing crowns, fig. for triumph)Dr.
for thou wilt deal bountifully with me.
(Nm.)
PARAPHRASE
Psalms 142
How I plead with God, how I implore His mercy, pouring out my troubles before Him.
3 For I am overwhelmed and desperate, and You alone know which way I ought to turn to miss the traps my enemies have set for me.
4 (Theres onejust over there to the right!) No one gives me a passing thought. No one will help me; no one cares one whit what happens to me.
5 Then I prayed to Jehovah, Lord, I pled, You are my only place of refuge. Only You can keep me safe.
6 Hear my cry, for I am very low. Rescue me from my persecutors, for they are too strong for me.
7 Bring me out of prison, so that I can thank You. The godly will rejoice with me for all Your help.
EXPOSITION
This psalm triumphantly vindicates its library head-line, both as to author and as to occasion. The slandering of David to his master had already done its deadly work, and probably led to previous flights from Sauls presence. But now, to slanders, have succeeded flatteries, and deep-laid schemes to involve David in conspiracy, as revealed in the previous psalm. To aggravate the perils of Davids position, Jonathan seems to have been absent from Court, probably sent on some expedition which kept him away from Sauls right-hand, and deprived David of the one friend at Court on whom he could rely. Under these circumstances, Davidno doubt with a chosen band of men around himbetook him to flight: this time probably to the caves of En-gedi (1 Samuel 24), if we may assume that his resort to the cave of Adullam (1 Samuel 22) had fallen earlier in his chequered career. It is surprising how thoroughly this psalm yields up its varied contents to our apprehension when once it is let into a situation substantially such as is thus indicated. Each stanza contributes something to the verisimilitude of the whole.
Stanza I. is a mere prelude, but at once affords a contrast to the extreme caution in prayer revealed in the foregoing psalm. That prayer, we may well believe, was uttered, not only in circumspect words, but in subdued tones; but the caution of that prayer now gives place to the abandon of this, and twice over we are assured that this psalm was uttered aloud. Far away among the south-eastern hills, interned in the far-reaching caves of En-gedi (according to Del., such a labyrinthin maze of passages and vaults, that the torches and ropes of explorers have not to the present time been able to reach the end), his faithful scouts ready to give him warning of the least appearance of danger, the psalmist could here sweep his strings with a will and plainly reveal in words the varying moods of his deeply exercised mind.
Stanza II. records from the recent past a violence of mental disturbance consistent with an instinctive and almost unreasoned but strong concentration of resolve, taking the short form: Not treason, but flight. That plot was too infamous for parleying: flight only could be trusted to parry the insidious blow.
Stanza III. strikingly suggests, that, if only Jonathan had been at his fathers right-hand, the extremity of flight might have been averted, or at least postponed. Who, that remained, cared for the Bethlehemites life?
Stanza IV., which gives meaning to the flight, suggests, by its unexpected brevity, the connecting link between the past and the present in the form of an unexpressed sequel, furnishing a strong lead up to what is to follow: As much as to say: My flight, O Jehovah, is into thine own arms: because thou art my refuge, I thus take refuge in thee; because thou art my portion in the land of the living, my trust is, that I shall not find these caves to be the caves of death: therefore am I here.
Stanza V. picks up the thread. Companions in arms cause their leader anxious care. Among rocks and caves, provisions soon run short. Of this, David is well aware; and his trust is in Jehovah for his men as well as himself. But the emergency is great, and prayer becomes a piercing cry; for, says the careful commander, I am brought very low. Besides, discovery by Sauls soldiers might mean unequal battle or renewed flight. Rescue me from my pursuers, for they are stronger than I. All is vivid: realistic. This is no childs play. These are not dreams.
But Stanza VI. reminds us that, in this prolonged conflict, great moral issues are at stake. Saul stands for force and self-will: David, for faith and the will of Jehovah. The poets way of looking at his own fate and that of his enemies in a not merely ideal, but in a divinely ordained causal, connection with the general end of the two powers that are opposed to one another in the world, is one of the characteristic features of the Psalms of David written at the time of his persecution by SaulDel. Hence, in passing, the importance of holding fast the true Davidic origin of these psalms; hence moreover, the cogency of the reminder, in this final stanza, that David is being Divinely enabled to grasp the issues involved. Not without a struggle, but with it; not without prayer, but with it and through it, does David here rise to the assurance that he shall yet be brought out of this Dungeon, for such literally it is; that, for his deliverance, he will give thanks unto Jehovahs name; and that the righteous, who, though conspicuous by their absence from Sauls Court, are nevertheless to be found scattered throughout the land, shall joyfully acknowledge how bountifully Jehovah hath dealt with the hero who is now leading them on to the abiding victory of faith and patience.
QUESTIONS FOR DISCUSSION
1.
Why is David in a cave? Which one?
2.
Why such a loud protest? Song becomes a grand vehicle for prayer, praise, soliloquy, instruction, etc? How do we personally (not congregationally) use it today?
3.
Show the connection and meaning of stanza two, three, and four.
4.
Stanza five indicates the very real danger involved. Discuss.
5.
David has assurance of ultimate victory, but not because of himselfnor by his own efforts. Discuss.
Fuente: College Press Bible Study Textbook Series
(1) I cried . . .See Psa. 3:4, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. I cried I made an outcry. The repetitions denote intensity. With my voice, shows that it was not a figure for inward fervour, but a vocal, earnest call.
Supplication Literally, I made my earnest cry for mercy.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 142
Psa 142:1 (Maschil of David; A Prayer when he was in the cave.) I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
Psa 142:1
Most modern translations do as the KJV and transliterate this Hebrew word as “maschil,” thus avoiding the possibility of a mistranslation. The LXX reads “for instruction.” YLT reads “An Instruction.” Although some of these psalms are didactic in nature, scholars do not feel that all fit this category. The ISBE says, “Briggs suggests ‘a meditation,’ Thirtle and others ‘a psalm of instruction,’ Kirkpatrick ‘a cunning psalm.’” [129]
[129] John Richard Sampey, “Psalms,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Psa 142:1 “A Prayer when he was in the cave” – Comments – This is probably a reference to the cave Adullam or the cave in the wilderness of Engedi (1Sa 22:1; 1Sa 24:1-3).
1Sa 22:1, “David therefore departed thence, and escaped to the cave Adullam : and when his brethren and all his father’s house heard it, they went down thither to him.”
1Sa 24:1-3, “And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi . Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet: and David and his men remained in the sides of the cave.”
Psa 142:2 I poured out my complaint before him; I shewed before him my trouble.
Psa 142:1-2
Fuente: Everett’s Study Notes on the Holy Scriptures
Cry for Help in Great Extremity.
v. 1. I cried unto the Lord with my voice, v. 2. I poured out my complaint before Him, v. 3. When my spirit was overwhelmed within me, v. 4. I looked on my right hand, v. 5. I cried unto Thee, O Lord; I said, Thou art my Refuge and my Portion in the land of the living, v. 6. Attend unto my cry, v. 7. Bring my soul out of prison,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
DAVID once more cries to God for protection and deliverance. The “title” says that the prayer was composed by him “when he was in the cave,” by which we must understand “the cave of Adullam” (see 1Sa 22:1, 1Sa 22:2; and comp. Psa 57:1-11; “title”). The contents and style of the psalm are thoroughly Davidical.
Psa 142:1
I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. “With my voice” means aloud, and therefore earnestly and pressingly (comp. Psa 3:4; Psa 27:7; Psa 64:1; Psa 77:1; Psa 130:1, Psa 130:2, etc.).
Psa 142:2
I poured out my complaint before him; I showed before him my trouble.
Psa 142:3
When my spirit was overwhelmed within me; or, “fainted within me.” Then thou knewest my path. I had not to tell thee because thou didst not know, but to relieve my own feelings. In the way wherein I walked have they privily laid a snare for me (comp. Psa 140:5; Psa 141:9,Psa 141:10).
Psa 142:4
I looked on my right hand, and beheld, but there was no man that would know me. I looked about, i.e; for human aid, but there was no one who would so much as know me. I was utterly deserted in my trouble. Refuge failed me. I had nowhere to flee untono safe and sure abiding-place. The “cave of Adullam” was but a miserable spot to hide in. No man eared for my soul; or, “looked after my soul” (comp. Jer 30:17).
Psa 142:5
I cried unto thee, O Lord: I said, Thou art my Refuge. When men’s fathers and mothers forsake them, the Lord taketh them up (Psa 27:10). David looked to God as a sure Refuge at all times (Psa 9:9; Psa 18:1, Psa 18:2; Psa 57:1; Psa 59:9, Psa 59:16, Psa 59:17). And my Portion in the land of the living; or, “my inheritance” (comp. Psa 16:5; Psa 73:26).
Psa 142:6
Attend unto my cry; for I am brought very low (comp. Psa 79:8; and see also Deu 28:43; Jdg 6:6; Psa 116:6). In the cave of Adullam David had but four hundred outlaws to defend him against Saul, who was at the head of all the thousands of Israel (1Sa 22:2). Deliver me from my persecutors. Saul, Doeg, the Ziphites, and the armed bands with whom Saul “hunted David in the mountains” (1Sa 26:20). For they are stronger than I; or, “too strong for me.”
Psa 142:7
Bring my soul out of prison. The word “prison” is used symbolically, as a metaphor for trouble and distress (comp. Psa 88:8; Psa 107:10-14). That I may praise thy Name; or, “that men may praise thy Name.” David’s deliverance from his enemies would cause the godly generally to “praise the Lord.” The righteous shall compass me about; rather, in me shall the righteous triumph (Kay, Cheyne). Viewing my cause as their own, they will glory in my deliverance (comp. Psa 35:27; Psa 40:16). For thou shalt deal bountifully with me; i.e. thou writ assuredly “hear my cry” and “deliver me” (see the preceding verse).
HOMILETICS
Psa 142:1-7
Our resource in extremity.
Few passages in Scripture more aptly illustrate the words, “They learn in suffering what they teach in song,” than does this psalm. In a few strong sentences we have placed before us
I. THE EXTREMITY OF HUMAN TROUBLE. David is “brought very low.” His persecutors are too strong for him (Psa 142:6), too numerous; moreover, they are very wily, their stratagems are clever, and they involve him in great peril (Psa 142:3). He is abandoned by his friends; he is placed outside the reach of kindly sympathy and succor (Psa 142:4); nay, he is so shut up and surrounded that there seems no way of escape for him (Psa 142:7); he feels as if he were defeated, and he is a disheartened man (Psa 142:3); the waves of misfortune go over him. We may find some correspondence to this desperate position in our own case:
1. In very serious sickness, when the husband and father is stricken down in the midst of his life and of his responsibilities, and there does not open any way for the maintenance of his family; or when the student, who has spent many years in preparation for the Christian ministry, breaks down in health as the door of usefulness is about to open.
2. In the loss of reputation; when a true man is, through the “wicked devices” of some heartless neighbor, charged with a sin or crime of which he cannot possibly prove himself innocent, and he has to meet the averted looks and cold address of those who were once his cordial friends.
3. In desertion; when some pure and tender heart has trusted one that “smiles and smiles, and is a villain,” and is by him betrayed and deserted, and all human “refuge fails,” and no one seems to “care for the soul” of the sufferer, and the heart is indeed “overwhelmed.”
4. In the bitter disappointment of some noble and generous hope; when the toiling evangelist or the lonely missionary makes no way, and the heathenism at home or abroad appears to be as dense and as dark as ever.
5. In some moral or spiritual entanglement (Psa 142:7); when the mind is imprisoned in some inextricable difficulty, in some harassing doubt, or even in utter disbelief; or when the life is darkened because the will is ensnared by some unworthy and, it may be, even degrading habit, and the soul is in a bondage compared with which that of stone walls and iron locks is as nothing; or when the spirit finds itself in the hard and cruel fetters of selfishness, or worldliness, or pride, and is therefore a long way off from the favor and friendship of Jesus Christ. In all such cases as theseand the moral are far more serious than the materialwe are “brought very low;” we may well be “overwhelmed within us.”
II. OUR ONE RESOURCE. Our refuge is in God; he is our Portion.
1. We go to our Divine Lord for refuge, that we may hide ourselves in him, to cast ourselves on his unfailing friendship, to rest in his deep and perfect sympathy (Heb 4:15, Heb 4:16).
2. When everything else is lost, when we are abandoned by our human friends, we have a heritage in God; we have still a heavenly Father to trust and love, and a holy service and filial submission to render; we have fellowship with God.
3. We ask and we hope for Divine deliverance. We know that an almighty arm is on our side; we believe that the All-wise can and will show to us a way of escape from the very midst of our difficulties; we are assured that God can break the net in which our soul is taken, and can enlarge us and give us a blessed spiritual freedom. Has not a Savior come to preach deliverance to the captives and whom the Son makes free, are they not free indeed”?
HOMILIES BY S. CONWAY
Psa 142:1-7
When my spirit was overwhelmed.
This is said to be one of David’s cave psalms. There are some seven or eight which, according to their inscriptions, have to do with David’s persecution by Saul. What cave is meant, whether Adullam or Engedi, we do not know.
I. HERE IS A MOST DISTRESSFUL CONDITION SET FORTH. It is described:
1. As being overwhelmed. (Psa 142:3.) As if some fierce flood had rushed down upon him and his, and with sore difficulty they could bear up against its cruel might.
2. As being in great need of refuge, but utterly failing to find it. (Psa 142:3.) He had looked round on the fight hand and the left, but in vain.
3. As rejected by men. “No man would know me.” They had cast him off, would have nothing to do with him, would certainly render no help.
4. As “brought very low.” (Psa 142:6.) All hope and joy had fled from him; he was utterly cast down.
5. As one shut up in prison. (Psa 142:7.) Now, all this sets forth what is often true in the experience of God’s people. We are told also
II. How THIS CONDITION WAS BROUGHT ABOUT.
1. By the snares of the wicked. (Psa 142:3.) The snare was secretly but surely laid, and the psalmist seems to have fallen into it; it was laid along the path wherein he was wont to walk. He had not wandered off into strange or forbidden ways, but in his own proper and accustomed path, there the snare was secretly set. “The daily round, the common task,” may become to us not only the path of life, but the evil one knows how, in the midst of them, to lay, and often too successfully, snares for the soul.
2. By the indifference and apathy of his fellow-men. “No man cared for my soul.” It is a thought full of pain and sorrow to many a Christian heart that, by neglect, they have suffered so many souls to go astray. We have not cared for them as we should. When we think of it, we can only say, “Enter not into judgment with thy servant, O Lord.” But let us also forsake the sin we confess.
3. By persecution. This does often bring the soul “very low.” Even our blessed Lord cried out, “My God, my God, why hast thou forsaken me?” But it matters not, so long as we cleave to God.
III. WHAT TO DO UNDER THESE CIRCUMSTANCES.
1. Turn to the Lord in fervent prayer. Lay before him all your trouble. Keep well in mind that the Lord who loves you, and whom you love, knoweth the way you take.
2. Call to mind what God has been to you in the past.
IV. WHAT SHALL COME OF IT. The Lord will deal bountifully with us. We shall praise the Lord. All the righteous will rejoice.S.C.
Psa 142:4
No man cared for my soul.
It may be that the psalmist was thinking only or chiefly of his life; but more commonly the soul refers to that which is of far more worth than the bodyto that in us which is spiritual, immortal, and made in the image of God. And thus we shall understand the word here, and speak of “the evil and danger of neglecting the souls of men.” See Dr. Doddridge’s great sermon on this theme. The psalmist declares, “No man eared for my soul.”
I. IS THE ASSERTION TRUE?
1. It often seems so. How many there are to whom no one ever speaks, for whom no one makes any direct effort to win them for God! They are just let alone. And it is not because they would resent such endeavor. Often they greatly desire that some one would speak to them; for they know they are wrong, and need help to be other than they are. But it seems as if no one cared.
2. But, strictly speaking, it is not universally true. For there have never been any periods of time when there were not some faithful workers for God, and earnest intercessors for sinful men. And often it has been that, unknown to the soul that thinks itself uneared for, fervent prayers have been going up to God for that soul. And if not specially for that soul, yet for all such souls, that God would have mercy upon them, and lead them into the way of truth, for that they have erred and are deceived. When do God’s people ever gather together without such prayers being offered?
3. Still, it is far too largely true. The neglect of souls on the part of those who should care for them is a terrible and distressing fact.
II. WHO ARE TO BLAME?
1. All Christians generally. For if we be saved by the compassion and grace of God ourselves, we are bound by every motive to try and get others saved likewise. If we do thus try, prayerfully and earnestlylet men call us by any ill name they pleasethe consciousness of Christ’s approval and benediction will become surer and fuller of holy joy and help every day we live. If we make no such endeavor, the salvation we have will dwindle and starve, and, ere long, utterly disappear, and our last state will be worse than the first.
2. But more especially those who are nearest to such souls, and who have, therefore, most influence over them. Fathers and mothers first and chief of all. As they are, so the children will be. Then teachers, especially teachers in Sunday schools. What is the good of such schools if the teachers do not, above everything else, care for the souls of those they teach? And ministers: theirs, beyond most others, is the cure of souls. How awful, if they to whom this charge has been especially given, should be found faithless! What will such answer, when asked by the “chief Shepherd and Bishop of souls,” as they will be asked, what they have done with those entrusted to their care?
III. HOW COMES THERE TO BE SUCH NEGLECT? The causes are many.
1. With some it is unbelief. They doubt almost every truth which the Church teaches. Some actually deny, others do not more than half believe.
2. With others it is misbelief. They pervert the doctrine of the sacraments, of the eternal mercy of God, of final perseverance, and, on such grounds, say, “Peace, peace,” when there is no peace.
3. With more it is that they are not saved themselves. Their belief, whatever it is, does nothing for them, gives them neither peace, purity, strength, nor joy. They profess, but do not possess, and therefore cannot impart to others what is not their own.
4. Fear of man. How many, who should be directly and avowedly caring for souls, are ensnared here! And they salve their consciences by thinking that such work belongs to the clergy or the ministersnot to such as they. We shall never do anything until we are willing to be thought “fools for Christ’s sake.”
5. Dread of doing harm rather than good. But duty is ours, not consequences; and if God, by his Spirit, prompt, and bids us speak for him, as he very often does, all we have to do is to obey. He will take care of the consequences. Such are some of the causes of this sad lack of care for souls.
IV. THE EVIL OF IT.
1. The glory due from us to Christ is not reordered. The martyrs whom St. John saw overcame “by the blood of the Lamb, and by the word of their testimony.” Christ claims our confession of him.
2. Men are hardened in sin. They say, “If these people believed what they profess, they would not leave us alone as they do. They don’t believe it, and we won’t.”
3. Our own souls perish; for we are guilty of our brother’s blood.
V. HOW IS IT TO BE REMEDIED? What is involved in the caring for souls?
1. Belief in the existence of the soul. In its worth; its peril; in the willingness of God to save it.
2. Solicitude for its salvation.
3. Open, active, and definite endeavor to secure this.
4. Be sure that we are saved ourselves.
CONCLUSION. To those who bring the charge, “No man careth for my soul,” we would say:
1. Mothers do not care, see to it that you care yourself. It is your concern, after all.
2. If others care ever so much, and you do not, you will be only worse off titan before.
3. But if you care, then, whether others care or not, you will certainly be saved.S.C.
Psa 142:5
Pleading what we said to the Lord.
This is what the psalmist is here doing; he is putting the Lord in remembrance of his servant’s earnest vows.
I. WHAT WAS SAID.
1. He reminds the Lord how he had “cried unto“ him. His coming was with all earnestness and sincerity of soul; and he tells the Lord this, as much as to say, “Lord, thou knowest that my prayer went not forth out of feigned lips, but it was with true heart that I turned to thee.” Such is the prayer the Lord loves, and which alone has power and prevails.
2. He had said, “Thou art my Refuge and my Portion.” First, the Lord was his Refuge. Many were his distresses; some of them inward, others outward. But from them all he found refuge in God. And he was but an example of what all may do, for where he found refuge from the sense of guilt, the power of sin, the cares of life, the fear of death, the craft and cruelty of men, there also may we. Blessed is he who hath sincerely said to the Lord, “Thou art my Refuge.” And, further, he had said, “Thou art my Portion in,” etc. He had chosen the Lord before all else. Many there were who were saying, “Who will show us any good?’ but his prayer was, “Lord, lift thou up the light of,” etc. He could say, “Whom have I in heaven but thee? and there is none upon earth,” etc. Thus had he taken the Lord for his Portion, for his chief good. Blessed are they who have done the same!
3. And he had said this. To the Lord himself. He had made this confession and profession to him repeatedly, deliberately, solemnly; he was even declaring it when speaking to the Lord. And he had said it to himself, had habitually kept before his mind that he was not his own, but the Lord’s. And he had said it before his fellow-men. He was openly and avowedly the Lord’s; he made his boast in God.
4. And here he pleads this fact before God. For he felt sure that God would not cast off such as he was, but would assuredly hearken to him when, as now, he was “brought very low.” And he was right.
II. HOW IT WAS SAID. Very earnestly. In no light mood, in no formal way, but he had “cried,” etc. And he said it, in spite of opposition and persecution; and he means, by thus reminding the Lord of what he had said, to affirm his adherence thereto, and that he would by no means go back therefrom. And the obligation such avowal involved he was ready to meet and fulfill, God helping him. We are wont to make all manner of profession, but is it with this sincerity and resolve of heart?
III. WHY IT WAS SAID.
1. Why did he make such profession at all? He bad felt his need of the Lord to be his Refuge and Portion. He had been brought to that conviction, as many are now. And he believed that God was both able and willing to be what he desired of him; hence he had sought the Lord on the matter, and he had actually found that the Lord was his Refuge and his Portion, his God and his exceeding Joy. Having found that, he could not do otherwise than avow it: “Come and hear, all ye that fear God, and I will declare,” etc.
2. Why does he recall to his mind this that he had said? Doubtless it was, as such a thing ever is, a great delight to him. Thus to recall it, to have said such things sincerely, is one of the facts in one’s life that emphatically does bear recollection. It is not so with all life’s facts. Then, by such recall, he would tighten their hold upon his own heart, engrave them there yet more deeply. Such is ever the effect of so doing. Every way it helped him. The Lord became more precious. It held him off from other proffered refuges and portions, of which the world pretends to have large store; it quickened in him the resolve to fulfill the obligations of his vowsuch as abstaining from all sin, following after holiness, ever looking to the Lord. Anti he pleads what he had said, because he believed the Lord would allow its force, and let it be availing.
CONCLUSION.
1. Let us take the Lord for our Refuge and Portion.
2. Openly avow it. Say out before the Lord and before all men what you have done.
3. And then, as here, often recall to memory what you have said, and that the vows of the Lord are upon you.S.C.
HOMILIES BY R. TUCK
Psa 142:2
Prayer as complaint.
“I pour out my complaint before him.” “Before God we may speak out our minds fully, and name the persons that afflict, affront, or trouble us.” True religion must be genuine. What a man really does feel he ought to be able to express. Reserve is the bane of friendship; it is of our friendship with God. A friend should be free to tell his friend precisely what he is feeling, even when the feelings are neither good nor right. It is healthy and hopeful when there is such confidence between child and mother that the child can tell its bad thoughts and wishes as well as its good. When there is absolute confidence in the love of God to us, there can be free utterance before him of our bad moods as well as of our good. And seeing that the best of men are subject to human frailties, are influenced by bodily states, affected by changing circumstances, and mastered by peculiarities of disposition, he could be no God to us at all who could only bear relations to conditions and moods which represented us at our best.
I. A SPIRIT OF COMPLAINING NEED NOT BE WRONG. It often is the proper and natural response to surrounding conditions. As natural as the response we make to things that are pleasing. To be tempted involves us in no wrong. To be set upon complaining need not involve us in wrong. To complain is a part of our complex human nature. The man is below his full manhood who is unable to complain. He does not feel in response to his circumstances as he ought to.
II. A CHERISHING OF THE SPIRIT OF COMPLAINING MUST BE WRONG. When the spirit is awakened in us, we have to deal with it. And everything depends on how we deal with it. If we keep it, nourish it, brood over it, it exercises a mischievous influence on us, it grows into an evil far worse than itself, it excites to envious and unworthy conduct towards others. Keep to ourselves the complaining spirit, and a spiritual “dry rot” will be sure to get into our souls.
III. PUTTING COMPLAINT INTO PRAYER PROVIDES SAFETY AND RELIEF. It is evident that prayer must include more than petition. Prayer is really the expression of the soul’s confidence in God. And there is no fuller sign of confidence than telling freely our complaints. And yet doing so is a request for the Divine intervention and help; only in telling our trouble we wholly leave with God the way in which our circumstances shall be dealt with.R.T.
Psa 142:3
The confidence of the crushed heart.
Literally, “In the muffling of my spirit upon me.” When my spirit was so wrapped in trouble and gloom, so muffled round with woe, that I could not see the path before me, was distracted and unable to choose a line of conduct, thou (emphatic) knewest my path. We are often placed in circumstances in life which baffle intellect and power of judgment. We are overwhelmed because we cannot understand, and cannot steer our way through conflicting conditions, so as to form a safe judgment as to the course we should take. But the condition of the psalmist, as indicated in this sentence, was altogether more serious. Intellect and judgment remained to him, but they were silenced, crushed, overwhelmed, with a weight of feeling; his “spirit was overwhelmed within him.”
I. THE MASTERY OF OUR SOUL–MOODS IS OUR DEEPEST DISTRESS. We cannot watch for it to guard against it. We cannot account for it so as to excuse it to ourselves. We cannot deal with it so as to gain security out of our experience. Every man knows that, any day, he may be beaten by the mastery of his soul-moods. And the strange thing is that the peril is greater the more spiritually sensitive a man becomes. The more worldly a man is, the fewer soul-moods he has. The more spiritual a man is, the more soul-moods he has. Often in life we are placed in circumstances that are not really very anxious, but which we make overwhelming by the response of our souls to them. And this explains how little we understand one another in the perplexities of life, because we cannot know how differently souls answer to things.
II. CONFIDENCE IN GOD‘S OVERRULING RELIEVES OUR DEEPEST DISTRESS, “Then thou knewest my path.” At such times there is always something to do. And the psalmist is close near to the very heart of truth when he shows that God relieves feeling by leading into duty. Keep feeling, and the hands will hang down. Take feeling to God, and he will lead into active service, and so bring relief to feeling. We may be so blinded by feeling that we cannot see the way we should take. We may be sure that our feeling does not represent God’s. He never is so blinded. He always sees our way, and will lead us if we put our hand in his.R.T.
Psa 142:4
Uncared-for souls.
This expression may very properly be associated with David, or at least may be illustrated by certain experiences in his life. When he was hunted by Saul among the hills of the south country, he seems to have fallen into a desponding mood, and to have thought that nobody cared for him (see 1Sa 22:1; 1Sa 24:3). And as regards the help of man, he certainly then did seem desolate. But in God there still was hope. We may think of those who, with some measures of truthfulness, may nowadays say these words, “No man careth for my soul.”
I. THE SO–CALLED HEATHEN. It would, perhaps, be well if we could give up using this term, which makes of those who have other thoughts of God than we have a distinct and lower class of beings. We have no right to put upon them the slur of a bad name. They are our brethren of this humanity, and God is both their Father and ours. They are the vast multitude of men. They are in mental bondage, and in moral degradation. Each one of them is kin with us in nature and destiny. Each one has intense inward desires, of which his particular religion is the wild, wandering expression. We have many interests in them that lie in the range of civilization and commerce, but how little and limited is our concern for their souls!
II. MULTITUDES IN OUR OWN NEIGHBORHOODS. Everywhere we are surrounded with those who do not know God, or do not hold him in personal and saving relations; and, alas! even with those who are living in the wretchedness of sin and vice. Do you think that their souls are altogether silenced? Do not they excuse their degradations by bitterly saying, “No man careth for my soul”? And in the sadly unaggressive character of very much present-day Christian life and labor, have they not a right to say it?
III. MANY OF OUR NEAREST AND DEAREST FRIENDS. Who among us has no unregenerate friends? Who should care for them? Are not some hindered because we have not shown our care for them? They question the worth of our professions if they do not inspire activity in winning and saving others.
1. Cultivate a deeper sense of the worth of souls.
2. Suspect that God’s work for us to do will begin with what lies close to our hands.R.T.
Psa 142:4
Caring for souls the work of the Church.
“Refuge failed me; no man cared for my soul.” For present purposes associate the psalm with the anxious time of David’s life, when he was persecuted by Saul. The point of his sadness was that nobody seemed to care for him. That was likely to make him restless. If he had further said, “and even God does not care for me,” he would have grown desperate, and exclaimed, “Why should I care for myself? Why should I try to be true and good and faithful?” By his word “soul” David meant “life;” but we mean spiritual and eternal interests.
I. CARING FOR SOULS IS NOT THE WORLD‘S WORK. We use the term “world” in many senses. Sometimes for the evil element in the midst of which we are set. So far as men come together in mutual interest and service, men as men, apart from any such distinctions as godly men, their interest in each other is limited to morals. There is such a thing as the welfare of the race. There is an “enthusiasm of humanity.” But see what it embraces, and where are its limits. Trace through an ascending scale.
1. Physical well-being; bodily development, conditions of health.
2. Social well-being; all that pertains to the relationships which men sustain.
3. National well-being; the attainment of the highest civil liberty consistent with stable government.
4. Intellectual well-being; education in elementary, middle, and advanced stages.
5. Moral well-being; the general conception of virtue as the moderate and harmonious use of all faculties, or emotional culture. But there the world stops. Even the best men who care for the race seem to recognize no souls, no spiritual natures. And if men did recognize souls, they would be incompetent to render the care that souls need. They have not the suitable powers or agencies at their command. Chemistry, electricity, and education will not touch souls. So far as men are souls, they may look abroad over the world and say, “I can get much for body and mind, but ‘no man careth for my soul.'” And yet the part that men miss caring for is the chief part. They care for the box and the setting, but they neglect the jewel. Consciousness testifies that we are souls. Revelation deals with us as souls. God cares for souls. Christ cares for souls. The true care for man is care for his soul; and this includes care for all lesser things that are interesting to him.
II. CARING FOR SOULS IS PRECISELY THE WORK OF CHRIST‘S CHURCH. Physical, intellectual, and moral good is not the Church’s first work. The Christian is, of necessity, also a philanthropist.
1. The Church exists to give testimony to the worth of souls in the sight of God.
2. The Church exists to devise and carry out schemes for the salvation of souls. This is indeed the work of every regenerate individual; but it is especially the duty of the Church as an organization. In it men are banded together for the care of souls.
III. IN MANIFESTING ITS CARE FOR SOULS, THE CHURCH WILL HAVE A SPECIAL CARE FOR THE YOUNG. Why?
1. Apprehending the peril of souls, the Church will want to keep the young from temptation, rather than to deliver them when overcome by it.
2. Apprehending the hardening influence of sin, the Church will try to deal with it in its initial stages. Youth is the plastic time when men may be fitted to good life-moulds.
3. Apprehending the nobler possibilities of a godly life, the Church seeks to secure for it the earliest possible beginning. Every godly life is rich in blessing; but those who serve their generation best as Christ’s servants are those who began the service in early youth.R.T.
Psa 142:5
The soul’s rights in God.
“Thou art my Refuge, my Portion in the land of the living.” This apprehension of God’s relations belongs to a man who was placed in distressing circumstances, which were all the more distressing because he looked this way and that for human helpers, and found none. It is not that, disappointed in man, the psalmist turned to God. It is that, having linked together God’s help and man’s, he has had to learn that there are times in life when a man must turn from the help of brother man, and use for his entire help his soul’s rights in God. For the soul has rights in God which God will acknowledge.
I. THE SOUL‘S RIGHTS IN‘ GOD ARISING OUT OF ITS VERY BEING. We speak of man as a spark from God, the Eternal Fire; of man, the spiritual being, as made in God’s image. The relation is absolute. In God we “live, and move, and have our being.” If in a sense, man is a soul put forth from God in some sort of separateness, that they know it or not.
II. THE SOUL‘S RIGHTS IN GOD ARE RECOGNIZED IN THE DIVINE COVENANT. This psalmist speaks within the covenant, and bases his confidence on covenant pledges. It may seem as if the formal Abrahamic covenant concerned only a particular people, and pledged, on either side, merely material things. But we must always regard the covenant as representative of the spiritual covenant into which God enters with all men. It is picture-teaching of spiritual things. God makes covenant with souls, pledging himself to be, what they feel him to be, their “Refuge” and “Portion.” Our rights in God are secured by his covenant.
III. THE SOUL‘S RIGHTS IN GOD ARE RECOGNIZED IN THE DIVINE REDEMPTION. It should never be lost from view that, however formal and outward was its setting, the redemption wrought by Christ was a spiritual redemptiona redemption of souls. It was really the response of Divine love to the soul’s rights in God as its Refuge, when that soul had come into conditions of disaster and distress. Souls never can lose their rights in God.R.T.
Psa 142:7
God’s bountifulness.
“Thou shalt deal bountifully with me.” The point here seems to be that an unusual experience of the Divine goodness, in one particular case, excites the attention of others who trust in God, and becomes, for them, an inspiration to increased confidence in God.
I. GOD‘S BOUNTIFULNESS AS OUR IMPRESSION OF GOD‘S DEALINGS WITH US. It is not the constant impression. Sometimes we have to say, “My purposes are broken off;” “He hath hedged up my way with thorns.” Sometimes what strikes us is the narrow limitations within which God puts his answer to our needs and desires. But there is no good man’s life into which, at some time, the almost overwhelming impression of God’s bountifulness has not come. He has surprised us with his benedictions; altogether gone beyond our expectations and our prayers. The times he has chosen, the deliverances he has wrought, the guidance he has given, the provisions he has made, have altogether astonished us. His bountiful goodness has called forth our songs. But the cases of bountifulness illuminate all his dealings with us. We know what he can do, and what he will do sometimes, and so light is thrown on all his dealings. He is never short of the bountiful, save for good reasons. He is always as bountiful as he can wisely be. It is helpful to read all our life in the light of those times when God, as it were, went beyond his usual in blessing. The infinite resources are open to us.
II. GOD‘S BOUNTIFULNESS AS OTHER PEOPLE‘S IMPRESSION OF GOD‘S DEALING WITH US. St. Paul thought of himself as a monument of grace, on whom other people might look, and from whom other people might gain confidence in the grace of God. The unusual in our lives sets us in the world’s eye, makes us spectacles unto men. If the unusual is manifestly God‘s unusual, God‘s bountifulness in dealing with us, it has a most gracious impression on those around us. They learn “what almighty grace can do.” And if ours is a Divine triumph over extraordinary difficulties and depressions, it is the assurance to others that God can make his grace abound unto all sufficiency.R.T.
HOMILIES BY C. SHORT
Psa 142:1-7
A cry for deliverance.
“The last of the eight psalms to be referred to David’s persecution by Saul. Supposed to describe his thoughts and feelings when he was in the “cave,” though whether of Adullam or of Engedi is not clear. It expresses the cleaving of the heart to God, the deep sense of loneliness, the cry for deliverance, the confidence that that deliverance will call forth the sympathy and the joy of many others.”
I. IMPORTUNATE PRAYER UTTERED ALOUD WITH VOICE AND WORDS. (Psa 142:1, Psa 142:2.) Not mere inward communion with God, but with audible prayer pours out his distracting trouble, and lays open before him the burden and the distress of his heart. Uttered prayer more soothing and strengthening than mere silent desire, though both are effectual with God.
II. IN OUR DARKEST, MOST DANGEROUS TIMES GOD IS WELL ACQUAINTED WITH THE WHOLE EXTENT OF OUR TROUBLE. (Psa 142:3.) God, therefore, can listen with the more sympathy to prayers, because he can understand how to estimate the depth and meaning of our complaints. This a source of great comfortthat God is not ignorant of our circumstances till we inform him of them. His interest is awakened by his own knowledge previous to our prayer.
III. GOD‘S ALL–SEEING EYE RECOGNIZES HIS LONELINESS AND HELPLESSNESS. (Psa 142:4.) No human being will recognize him, nor afford him any help, nor take any sympathetic interest in his affairs. All this is perfectly open to the knowledge of God.
IV. DESPAIRING OF HUMAN HELP, HE URGENTLY CRIES TO HIS ONLY REFUGE. (Psa 142:5.) Jehovah is his “Refuge” and “Portion”the only possession that suffices and satisfies him, and guarantees his continuance “in the land of the living.” He cannot die, he cannot perish, though abandoned of all human friends and helpers.
V. HIS OWN FEEBLENESS AND THE SUPERIOR STRENGTH OF HIS ENEMIES IS ANOTHER PLEA FOR DELIVERANCE. (Verse. 6.) He has the calm assurance that this plea will be answered, and the Divine Name glorified.
VI. HIS DELIVERANCE WILL CALL FORTH THE SYMPATHY AND JOY OF OTHERS. (Verse. 7.) He is not, therefore, so entirely alone as he once thought; there are other righteous persons besides himself whose destiny is interwoven with his own. In this manner God deals bountifully with him.S.
Fuente: The Complete Pulpit Commentary
Psalms 142.
David sheweth that, in his trouble, all his comfort was in prayer unto God.
Maschil of David; A prayer when he was in the cave.
Title. maskiil ledavid. This psalm was composed by David when he was in that miserable situation in the cave of Adullam, 1 Samuel 22 or that of Engedi, 1 Samuel 24. He teaches us, by his own example, to repose ourselves wholly upon God, amid the greatest difficulties. The psalm consists of three parts; the first describes to us the religious turn of his mind, in all the various distresses to which he was subject, and the most threatening evils which encompassed him. He would pour forth his supplications before God, Psa 142:1-2. The second part shews the greatness of his danger, and the secret hope he had in that God, who saw his situation, and whom he had chosen for his portion; Psa 142:3-5. The last part contains his earnest supplications to God to extricate him out of the cave, and give him and his friends fresh occasion for gratitude and praise.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 142:1-2. I cried unto the Lord I will cry; and so the following verbs would be rendered more properly in the future.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 142
Maschil of David; A Prayer when he was in the cave
2I cried unto the Lord with my voice;
With my voice unto the Lord did I make my supplication.
3I poured out my complaint before him;
I shewed before him my trouble.
4When my spirit was overwhelmed within me,
Then thou knewest my path.
In the way wherein I walked
Have they privily laid a snare for me.
5I looked on my right hand, and beheld,
But there was no man that would know me:
Refuge failed me;
No man cared for my soul.
6I cried unto thee, O Lord:
I said, Thou art my refuge
And my portion in the land of the living.
7Attend unto my cry;
For I am brought very low:
Deliver me from my persecutors;
For they are stronger than I.
8Bring my soul out of prison,
That I may praise thy name:
The righteous shall compass me about;
For thou shalt deal bountifully with me.
EXEGETICAL AND CRITICAL
Contents and Composition.On maskil see Introd. 8, No. 3. The Psalm is closely related to Psalms 141, 143. The superscription assigns it to the time of 1 Samuel 22, if the cave of Adullam be meant, here designated by the article as a well-known one, or to that of 1 Samuel 24, if the cave of Engedi be meant. The contents agree with this statement, which cannot be successfully impugned on linguistic grounds, although there appears to be a certain dependence upon Psalms 77. which has given rise to some hesitation.
The Author calls upon God, with a loud voice, for deliverance on account of the greatness of his distress and anguish; for even the eye of God, to whom his every way is known, will see only snares in his path, but no helping friend, (Psa 142:2-5). And he cries to God, for He remains his refuge and his portion, and will deliver him from oppression and weakness in spite of his powerful persecutors, so that he may praise Him amid the acclamations of His people (Psa 142:6-7).
[Psa 142:4. When my spirit was over whelmed.The same mode of expression occurs in Psa 77:4. Hupfeld would connect this line with the preceding verse, as is done in Psa 102:1. This would certainly give a more natural and easy connection.J. F. M.]
Psa 142:5. Look to the right hand [E. V.: I looked, etc.]The ancient versions and Rabbins whom Calvin follows, and by whose influence Ewald is moved to change the pointing, translate as if the verb, instead of being in the imperat. Hiphil, were in the absolute infinitive, which they then render in the first person. They mistake the character of the language of prayer. The right side is mentioned since being the side defended, it was the point of attack (Psa 109:6) where, therefore, the defenders post themselves (Psa 109:31; Psa 110:5) as a shelter (Psa 121:5). There is no need of changing the reading with a view to gain the sense: looking all the day long and seeing (Hitzig). [Translate: look at the right hand and see. No friend (appears) for me; refuge for me is lost. There is none that inquireth after my soul. Perowne: There is no contradiction in this prayer to the previous statement of belief in Gods omniscience: Thou knowest my path, as has been alleged. Such appeals to God to see, to regard, etc., are common enough, and are bound up with the very nature of prayer, which is one great anthropomorphism.J. F. M.]
Psalm 142:8. It is not indicated in the text whether the term prison, employed for affliction, is figurative or not. The translation of the last line: the righteous wait for me (Septuagint, Syriac, Aquila, Ewald), would require the construction with (Job 36:2). The renderings: crown (Symm., Jerome), or figuratively: triumph in me as in a crown (Aben Ezra, Kimchi), or: deck themselves as with a crown, i.e., triumph like a king (Cocceius, Venema, Del.), are far-fetched. The explanation: surround, here naturally not in a hostile but in a friendly manner (Luther, after Felix Pratensis and most of the recent expositors), has to meet only the difficulty of the construction with . [The sense of the E. V. is therefore probably the correct one. On the feelings of the Psalmist, Delitzsch: The poet thus finds himself not so completely alone as might appear from Psa 142:5. He does not fancy that he is the only righteous one. He is only a member of a common Church, whose lot is interwoven with his, and who will triumph in his deliverance as in their own (1Co 12:26).J. F. M.]
HOMILETICAL AND PRACTICAL
The great distress of Gods children, the conduct of the believer, and his certain help.We can lose everything on earth without harm to us, if only God remains as our Portion.The friendship of God and the enmity of the world, in the community of the righteous.
Starke: The inner suffering of the heart, when the spirit is under deepest oppression, is the true school of prayer.God often purposely permits His children to come into great affliction, so that His works may become manifest. He will yet be acknowledged by us as our only and best Helper.When other men find reasons for despairing, believers make God their refuge, and He then manifests His might and help in a way that gladdens their hearts.There is no better friend than God; He does not forsake His own even in the greatest need.Oppression and affliction, faith and prayer, often meet; affliction tries faith and strengthens prayer.This whole world is to Gods children often nothing but a prison, in which with tears and groans they await the redemption of the body.God does not yield His honor. When He knows how to glorify it through them or others, He will not spare Himself. Recall it to Him in an earnest, upright spirit, and thou shalt see thy desire in His mercy and help.
Frisch: Those who pray best do not know how to sink deep enough before Gods supreme majesty.Diedrich: If the soul has only its refuge and its light in God, it can praise Him even in the midst of enemies, and then also be assured of the greatest triumph.Taube: Persecution from the side of enemies presses sorely, but abandonment by friends, who should have stood by ones side as helpers and defenders, presses more sorely still.
[Matt. Henry: We are apt to show our trouble too much to ourselves, aggravating it and poring upon it, which doth us unkindness, whereas by showing it to God, we might cast the care on Him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves and others, which we cannot with the due decency and sincerity make to God, and stand to before Him.This is the greatest comfort of our temporal mercies, that they furnish us with matter and give us opportunity for the excellent duty of praise.Others mercies ought to be the matter of our praises to God; and others praises on our behalf ought to be both desired and rejoiced in by us.Bp. Horne: When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against Him, and He was left all alone in the garden and on the cross, gave Himself unto prayer.Barnes: That God may be honored, is an object at all times much more important than our own welfare, even than our salvation.It is an honor to be desired, to be associated with good men, to possess their esteem, to have their sympathy, their prayers, and their affections, to share their joys here and their triumphs in the world to come.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The title of this Psalm best explains its contents. In the cave David pours out his soul before God. Here also, as Maschil means instruction, we shall find words leading us to Christ.
Maschil of David; A prayer when he was in the cave.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
If the Reader wish to see the part David, king of Israel, bore personally in this Psalm, he will find the explanation in David’s history. It is more than likely, that the cave here spoken of was that of Adullam, for which see 1Sa 22:1-2 ; or if it was in the wilderness of Engedi, see 1Sa 24 throughout. But, when the Reader hath made all the improvements he may desire, in reference to David’s personal exercises, I request him to consider the words, in these verses, as applicable to Jesus, and see whether higher instructions do not arise out of them. It was from the prison and from judgment, that the Prophet described Jesus as being taken, when he was cut off out of the land of the living. And whoever beholds the Lamb of God hunted by Jews and Gentiles from the judgment hall of Pilate to Calvary, will find a situation like this, but too accurately described in Christ. How did Jesus pour out his soul in prayer in the garden, and on the cross! How was his spirit it overwhelmed, when the Father looked on, knew all, and appointed all! who, in the contemplation of Jesus’s agonies, connecting with the view our interest in them, can pause to look at David, when a greater than David is thus set forth?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Hundred and Forty-second Psalm
Psa 142
I. Life and liberty are sweet but we may pay too dear a price even for the sweetest things. David is now at liberty; he has escaped out of the prison-house of Gath; but he has made his escape and obtained his liberty at much too great a price. For years past the name of Gath had been the proudest name that David’s flatterers could speak in his willing ears. But after his disgraceful escape from that city to David’s old age, it brought a cloud to his brow and a blush to his cheek to hear the name of Gath. But then it is out of such degradation and shame that weak and evil men rise on stepping-stones of their own transgressions to true honour and wisdom, to stable godliness and exercised virtue. And no man will be dishonoured or degraded who speaks to himself about himself as David spake to himself as he climbed to his mountain cave in Adullam: ‘What time I am again afraid I will trust in the Most High…. In God I will put my trust in my next trouble; I will not fear again what flesh shall do to me, for I have learned that Thou tellest my wanderings, that Thou puttest my tears into Thy bottle, and that my name is in Thy book.’
II. The prophet Gad puts a whole volume into two verses in connexion with David’s life. ‘David,’ he says, ‘escaped from Gath and came to the cave of Adullam; when his brethren and his father’s house heard of it they went thither down to him, and every one that was in distress, and every one that was in debt, and every one that was discontented gathered themselves unto him; and he became a captain over them; and there were with him about four hundred men’.
III. ‘I will take sentry myself to-night,’ said David to his captains one Sabbath evening after Gad and Abiathar had sanctified the day, and blessed with an evening blessing the four hundred; ‘May God give His sleep to every hammock, for I will be sentinel myself to-night’. Wrapping around him the cloak that Michal had worked for him in happier days, and taking in his hand Goliath’s sword, David paced the rocky shelves and poured out his full heart to God all that Sabbath night. We are thankful for this dramatic 142nd Psalm; but it would have been a grand piece of devotional literature, aye of national history, had we had all that David said to God that sentinel night; but what he did say was not fitted or intended for any human ear. As Hezekiah showed to God the insulting letter, so David showed Him all the insults and injuries he had suffered at the hands of Saul, and no doubt it was at such moments that revenge and retaliation gave way to godly sorrow and pity, till David was able to forget his trouble and forgive his enemy.
IV. Calmed and quieted with his midnight prayer under the open heaven, the sentry halted on his scabbard, and mused and meditated on all the marvellous way the Lord had led him from the pastures of Bethlehem up to the cave of Adullam. And if at any time he felt the banishment of Adullam and he had a thousand thoughts during those lonely hours he soon recollected who held the keys; and though the door had been opened he would not have escaped. ‘Bring my soul out of prison’ was his last word to God, as the day broke in the east, ‘that I may praise Thy name; the righteous shall compass me about; for Thou shalt deal bountifully with me’. And how well was that hope fulfilled to David, how bountifully did God deal with David, and how hath the righteous compassed David about, as rapt listeners compass round the sweetest music, as rejoicing fellow-worshippers compass round a miracle of Divine grace, so in all ages will the righteous compass David about.
Alexander Whyte.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 142:1 Maschil of David; A Prayer when he was in the cave. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
When he was in the cave ] sc. Of Engedi, 1Sa 24:1 Loquitur in spelunca, sed prophetat in Christo, saith Hilary.
Ver. 1. I cried unto the Lord with my voice ] sc. Of my heart, and more with my mind than mouth; for if he had been heard, he had been taken up by the enemy. Thus Moses cried, but uttered nothing, Exo 14:15 , Egit vocis silentio, ut corde clamaret (Aug.). Thus Christ cried, Heb 5:7 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“An instruction of David when he was in the cave: a prayer.” Here is a didactic word, a prayer too. Wickedness in power casts the righteous on Jehovah alone. How often precious, and proved by how many! Yet, while originally David’s faith, it will apply fully in the future crisis of Israel.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 142:1-4
1I cry aloud with my voice to the Lord;
I make supplication with my voice to the Lord.
2I pour out my complaint before Him;
I declare my trouble before Him.
3When my spirit was overwhelmed within me,
You knew my path.
In the way where I walk
They have hidden a trap for me.
4Look to the right and see;
For there is no one who regards me;
There is no escape for me;
No one cares for my soul.
Psa 142:1-2 This Psalm starts out with four imperfects which denote ongoing prayer.
1. I cry aloud – BDB 277, KB 277, Qal imperfect
2. I make supplication – BDB 335, KB 334, Hithpael imperfect
3. I pour out my complaint – BDB 1049, KB 1629, Qal imperfect, cf. 1Sa 1:15; Psa 62:8; Lam 2:19
4. I declare my trouble – BDB 616, KB 665, Hiphil imperfect
Psa 142:3 my spirit This is the Hebrew term ruah (BDB 924), which denotes wind, breath, or spirit. It is used of the God-given life force in humanity. See Special Topic: Spirit in the Bible.
The psalmist is confused by the attacks of his accusers (i.e., those who hid a trap for him, Psa 142:3 d, cf. Psa 140:4-5; Psa 141:9-10; they are also called persecutors in Psa 142:6 c).
The psalmist asserts that YHWH knows him (i.e., his path, where he walks, Psa 142:3 b,c and Psalms 139) but it does not feel that way (i.e., Psa 142:4).
NASB, NKJVoverwhelmed
NRSV, NJB,
REBfaint
LXXfailing me
JPSOAfails within me
This Hithpael infinitive construct (BDB 742 III) basically means to be feeble or to faint.
1. feeble – Hiphil, Gen 30:42
2. faint – Qal, Psa 61:3; Isa 57:16
3. faint – Hithpael, Psa 77:4; Psa 107:5; Psa 143:4; Lam 2:12; Jon 2:7
It is an idiom of discouragement and hopelessness.
Lines b and c express the truth that God is well acquainted with the lives of His faithful followers. Why problems, sickness, rejection, and attacks come is a mystery (i.e., Job), but the Bible teaches YHWH is for us, with us, and will never leave us. We can face circumstances with faith in Him!
Psa 142:4 The psalmist is surprised that no one comes to his aid (cf. Psa 142:4), not even YHWH. Note the imperatives.
1. look – BDB 613, KB 661, Hiphil imperative
2. see – BDB 906, KB 1157, Qal imperative
Line d is so sad! He felt all alone, all alone! He felt his situation was hopeless (i.e., Job)!
The LXX, apparently following the DSS understanding, made the imperatives into simple statements, I look. . .I see, referring not to YHWH, but to the psalmist. This is followed by the Aramaic Targums and the Vulgate. I think the imperatives fit the context best (i.e., the psalmist is addressing God, Psa 142:1-3).
soul This is the Hebrew term nephesh; see note at Gen 35:18.
No one cares for my soul The participle (BDB 205, KB 233, Qal participle) is literally seek and the phrase may be translated no one seeks my life, but this is easily misunderstood in English. So the NASB caught the meaning well.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Maschil = Instruction. See App-65.
of David = by David.
when . . . cave. Adullam (1Sa 22:1) or En-gedi (1Sa 24:3). The last of eight Psalms referring to this subject.
the LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 142:1-7 . This is a prayer of David when he was in the cave. No doubt the cave of Adullam when he was hiding from Saul.
I cried unto the LORD with my voice; with my voice unto the LORD did I make my prayer. I poured out my complaint before him; I showed before him my trouble. When my spirit was overwhelmed within me, then you knew my path. In the way wherein I walked have they privately laid a trap for me. I looked upon my right hand, and I beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me ( Psa 142:1-7 ).
So the psalm begins so typical of David in a very mournful state, a melancholy depression, but it ends with a note of confidence. “The righteous shall compass me about; Thou shalt deal bountifully with me.”
“
Fuente: Through the Bible Commentary
Psa 142:1. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
Silent prayers are often true prayers, but there are times when, in extremity of suffering, it is very helpful to give expression to the souls agony. I know some friends who can never pray to their own comfort except they can hear their own voices, and I believe that it is a good thing for the most of us to retire to some private place where we cannot be heard by men and where we can therefore freely use our voices in prayer. Very often the use of the voice helps to keep the thoughts from wandering, and also gives intensity to the desires. You notice that David particularly mentions here that he cried unto the Lord with his voice. No doubt many of his prayers ascended to God from his heart without the medium of his voice; but here, the cry with his voice went with the desires of his heart.
Psa 142:2. I poured out my complaint before him;
That is a beautiful expression, I poured out my complaint, just as you turn a pitcher upside down, and let all the contents run out: I poured out my complaint. We are generally ready enough to do that, only that, usually, we go to some friend, or to some enemy, and pour out our complaint into his ear. But what is the good of doing that? David took a far wiser course: I poured out my complaint before him.
Psa 142:2. I shewed before him my trouble.
Uncovered it, and set it all out in order before him. God could see it, yet David knew that it was his place and his privilege to spread it all out before him.
Psa 142:3. When my spirit was overwhelmed within me, then thou knewest my path.
Many of the Lords saints know the meaning of that sentence: My spirit was overwhelmed within me. They are like a vessel that has sunk in the sea, and is completely covered by the waves. David was in such a plight as that, he did not know his own whereabouts, but here was the mercy, Then thou knewest my path. It is much better that God should know our path than that we should know it ourselves, for we may know it, and be driven to despair by our knowledge; but Gods knowledge of it moves him to uphold us in it, or to deliver us out of it.
Psa 142:3-4. In the way wherein I walked have they privily laid a snare for me. I looked on my right hand, and beheld, but there was no man that would know me:
They were afraid to link themselves with me, lest, when I went down like a drowning man, they should be dragged down with me.
Psa 142:4. Refuge failed me;
I could not run away; there was no place where I could find shelter.
Psa 142:4. No man cared for my soul.
They were all hard, cold, ungrateful, treacherous.
Psa 142:5. I cried unto thee, O LORD:
What a mercy that David was driven to do that! If there had been any earthly refuge, he would have fled to it. If there had been some human being at his right hand to help him, probably he would have trusted to him. If any man had cared for his soul, peradventure he would have trusted in that person, but now that every earthly door was shut, he was obliged to turn to his God.
Psa 142:5. I said, Thou art my refuge
I can flee to thee.
Psa 142:5. And my portion in the land of the living.
With both hands he lays hold of God, and cries, Thou art my refuge and my portion, two glorious mys. Well did Luther say that the very pith of the gospel lies in the little words, and it is the same with the Psalms.
Psa 142:6-7. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. Bring my soul out of prison,
This is a suitable prayer for those who have troubled consciences, for those who are shut up in Doubting Castle, and cannot get out without divine assistance. Bring my soul out of prison,
Psa 142:7. That I may praise thy name:
As soon as you are set at liberty, you ought at once to let your glad heart magnify the God who has broken your bonds, and brought you out of prison.
Psa 142:7. The righteous shall compass me about;
This is a beautiful idea, it seems to imply that they would be so astonished to find him at liberty that they would all come round him to hear his story, they would be so glad to see the mourner rejoicing that they would all begin to inquire what God had done for his soul.
Psa 142:7. For thou shalt deal bountifully with me.
In the 13th Psalm, David said, I will sing unto the Lord, because he hath dealt bountifully with me; but here he looks into the future, and sings, Thou shalt deal bountifully with me.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 142:1-2
Psalms 142
O JEHOVAH; THOU ART MY REFUGE
Baigent pointed out that the sentiments of this psalm are those of Charles Wesley’s immortal hymn, “Jesus, Lover of my Soul.
“Other refuge have I none;
Hangs my helpless soul on thee.
Hide me, O my Saviour, hide
Till the storm of life is past.
The superscription ascribes Psalms 142 to David; and there being nothing whatever in the psalm to raise any doubt of it, we shall so consider it. Of course, scholars who find an Aramaism here and there, speak knowingly of post-exilic times, apparently never having heard of the Ras Shamra discoveries which have completely exploded the myth that Aramaisms indicate a late date. Rawlinson’s comment on the author is, “Once more David cries to God for protection and deliverance.
The superscription also carries the line, “When he was in the cave.” Rawlinson identified the cave as that of Adullam (1Sa 22:1-2). Delitzsch, however, added “The cave of Engedi (1 Samuel 24) as another possibility. Halley’s comment is that, “This is one of David’s prayers in early life, while hiding in a cave from Saul.
Here we shall follow the paragraphing suggested by Delitzsch.
Psa 142:1-3 a
“I cry with my voice unto Jehovah;
With my voice unto Jehovah do I make supplication.
I pour out my complaint before him; I show before him my trouble.
When my spirit was overwhelmed within me,
Thou knewest my path.”
“I cry with my voice” (Psa 142:1). There was nothing “silent” about this prayer. Briggs pointed out that the repetition of the words, “with my voice,” “Is to emphasize the fact that it was oral … it burst forth in loud cries.
Nothing embarrasses the Devil like a loud prayer. The classical example is Bartimaeus’ yelling at the top of his voice, “Jesus, thou Son of David, have mercy upon me!” This sent the Pharisees into a frenzy trying to hush him up, but Jesus loved it, and said, “Bring the man to me” (Mar 10:47).
“Thou knewest my path” (Psa 142:3 c). God already knew all about David’s problems, but that did not eliminate the necessity of his calling upon God for help. “Your heavenly Father knoweth that ye have need of all these things” (Mat 6:32).
E.M. Zerr:
Psa 142:1. I will refer the reader to my comments on ch. 141:1 as applying here.
Psa 142:2. God does not have to be “overpersuaded” to obtain a favor from him. However, he desires to have his servants manifest their confidence, which is done by earnest or supplicating petitions to Him.
Fuente: Old and New Testaments Restoration Commentary
In this psalm human need is yet more vividly set forth. Here is seen the consciousness resulting from the difficulties described in the previous psalm. Here there is a combination of fighting and fears within and without.
The onslaught of the foe and the trembling heart constitute an experience which can only be described as that of a spirit overwhelmed. There are two notes running side by side throughout the song. The first is that of this terrible sense of helplessness and hopelessness so far as man is concerned. The other is that of the determined application of the helpless soul to Jehovah. There is the utmost urgency in this method. I cry with my voice … I pour out my complaint … I show before Him my trouble. The whole need is gathered up into the tremendous statement, Refuge hath failed me; no man careth for my soul. This is answered by triumphing faith in the words, O Jehovah … Thou art my refuge. The song ends with an earnest cry for deliverance, and an affirmation of confidence that the cry will be heard and answered.
Fuente: An Exposition on the Whole Bible
No Man Cared for My Soul
Psa 142:1-7
The cave was dark and shared by rough and lawless men with whom David had little sympathy. His gentle and devout spirit must often have craved for more congenial society. But he never ceased to cry and make supplication whenever his spirit was overwhelmed. Are you in that plight? Be comforted by the reflection that God knows your path. It is the predestined way, Eph 2:10. Before the heavens or earth were made it was prepared. God foreknew all its perplexities and difficulties-how dark the shadows, how fearsome the black current-but He chose it as your best way home. Are all faces averted? Does no one seem to care? Is your soul in prison, and are your persecutors strong? Be of good cheer! Reinforcements of divine grace are on their way; the righteous shall crown themselves because of you; and you will say with your dying breath, He has dealt bountifully with me.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 142:7
I. Consider what is to be understood by “the soul in prison.” The ideas suggested by the word “prison” are such as these: deprivation of liberty, severe and gloomy restraint, and exclusion from all sources of worldly comfort and enjoyment. We may say also that there is usually associated with it the idea of degradation and infamy. We are led by the text to connect these ideas with certain states of the soul, or certain experiences through which it may sometimes have to pass. (1) This expression holds good of the spiritual condition of those who are yet without Christ, and therefore unrenewed. (2) This expression holds good concerning believers when, selfishness or worldliness having for a season gained the ascendency, they lose that sensible comfort and enjoyment which they once had in religion, and feel as if they were plunged into darkness. (3) This expression holds good especially in the case of those who, through the neglect of watchfulness, are betrayed into the commission of sins which wound the conscience, and thus destroy the soul’s peace, and comfort, and freedom. (4) The expression may be applied to the case of those who from their peculiar mental temperament, and perhaps partly from other causes, habitually take a gloomy view of their own spiritual state, and are thus strangers to all peace and joy in believing.
II. Notice some things connected with the deliverance. (1) It is achieved by the Lord Jesus Christ. (2) The deliverance of the unconverted man and of the believer is wrought out in the same way.
III. Notice the effects of the deliverance. “That I may praise Thy name,” the praising of God being not only the devout and heartfelt ascription of thanks to Him as the Giver of all good, but the faithful employment of all the blessings He has bestowed, whether temporal or spiritual, for the ends for which He has given them; that is, generally for the advancement of His glory. There is an obvious lesson for those whose soul has been brought out of prison. The Lord, who has visited you graciously, demands of you now the sacrifice of praise. He has a great work to be carried on in this world, and in loosing your bonds He has fitted you for taking part in it.
A. D. Davidson, Lectures and Sermons, p. 365.
Reference: Psa 143:5.-T. R. Stevenson, Christian World Pulpit, vol. iv., p. 300.
Fuente: The Sermon Bible
A Prayer: David was twice in great peril in caves: on one occasion, in the cave of Adullam, when he fled from Achish king of Gath; and on another, in the cave of Engedi, where he had taken refuge from the pursuit of Saul. It is not certain to which of these events this Psalm refers; though probably to the former.
when he was: 1Sa 22:1, 1Sa 22:2, 1Sa 24:3, Heb 11:38
with my voice: Psa 28:2, Psa 77:1, Psa 77:2, Psa 141:1
Reciprocal: 1Ch 11:16 – in the hold 2Ch 6:29 – know Psa 3:4 – I cried Psa 17:1 – General Psa 28:1 – Unto Psa 57:1 – when Psa 86:7 – General Psa 119:145 – cried Psa 142:7 – my soul Jon 2:2 – I cried Jam 5:13 – any among
Fuente: The Treasury of Scripture Knowledge
Jehovah the refuge and portion.
Maskil of David: a prayer when he was in the c cave.
In the third psalm here, we have the last Maskil, or psalm of instruction, -a worthy close to the series; for it leaves us with God as the only refuge and rest of the soul, man having failed, not only in power but in heart to help. The psalm is a very short and simple one; wholly a prayer, but closing with confident assurance.
At once the psalmist emphatically states that it is to Jehovah that he cries: before Him he declares his strait, as if there were no other. He can appeal with confidence to One who has known all about him, and in circumstances of deepest distress: his spirit overwhelmed, the enemy’s snare hidden for him in the path in which (as is implied) he had walked before Him (compare Psa 1:6).
Among men he found no helper, none who would own acquaintance with him. Refuge was cut off unless he found it in Jehovah: none beside cared at all. A terrible place to be in; if Jehovah were not His hiding-place! but if He were not, though all arms were stretched out to succor him; how vain would it all be! God -how easily in our insane folly we think to do without Him, who is the one necessity for all His creatures. But such discoveries constitute the grand moments for the soul, when it turns to God as now to be its all: “I cried unto Thee, Jehovah; I said, -Thou art my refuge, my portion, in the land of the living.”
Two things which go together, and refuse absolutely to be separated from one another: for He cannot suffice us in the one way, except He suffices us in the other: these are but two aspects of one need into which we are fallen; as fallen away from Him, -shelterless, famine-stricken; because away from the Father’s house. To get back there is to find the one need met as surely as the other.
And “in the land of the living”! For death itself invades not the Father’s house: “God is not the God of the dead, but of the living.” And even the way with Him is a “way everlasting”; as the life we already live is “everlasting life.” The psalmist could not know these things as we; but thus the truth he spoke was only fuller than he knew.
Thus then he cries to God the one Helper, out of the depth, brought low by enemies too strong for Um, to whom he is left unless God come in. Be must be the Overcomer for him; and thus shut up, though a prisoner of hope, he looks to Him with an expectation brightening into perfect assurance. He sees himself amid a company also of righteous gathered with him by the same grace as himself, to give thanks to the glorious Name of his bountiful Redeemer.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 142:1-2. I cried unto the Lord, &c. Hebrew, , I will cry unto the Lord The words express the resolution he formed, when all human help failed, to have recourse again, as he often had had before, unto God in prayer, whom he had repeatedly made his refuge and strength, and found to be his present help in trouble. Unto the Lord did I make, &c. Rather, will I make my supplication: I poured out, I will pour out my complaint Namely, fully, fervently, and confidently. All these verses are in the future tense. The state of David, in the cave of Adullam, was a state of utter destitution. Persecuted by his own countrymen, dismissed by Achish, and not yet joined by his own relations, or any other attendants, he took refuge in the cave, and was there alone. But in that disconsolate, and seemingly desperate situation, he desponded not. He had a friend in heaven into whose bosom he poured forth his complaint, and told him the sad story of his trouble and distress. When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against him, and he was left all alone in the garden and on the cross, gave himself unto prayer. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The title of this psalm seems undisputed; and it therefore fixes the author and the occasion of its composition. Maschil, or an instruction, of David; a prayer when he was in the cave. 1Sa 22:1; 1Sa 24:3. Whether the cave of Adullam, or that of Engedi be intended, is not known.
Psa 142:4. No man cared for my soul. Hebrews nephesh is often rendered life, as in Gen 2:7. Exo 4:19. Those who sought thy life are dead. 1Sa 20:1. My life is yet whole in me. 2Sa 1:9.
REFLECTIONS.
The Jews having divided the psalms into five books, very judiciously divided Davids prayers in the desert, which made a greater variety in their public worship. This was a morning psalm. He could find no bosom into which he could pour out his soul, therefore in the eloquence of anguish he found language, such as God gave for the utterance of his heart.
His anguish now was accompanied with great darkness; he knew not what to do, nor whither to fly. He looked on the right hand and on the left, and saw no path, nor found any prince or friend that cared for his life.
He redoubled his cries, as the aspects of danger encreased, that God would be his refuge, a refuge far safer and stronger than rocks and caves. He prays that God would also bring him out of prison, which figuratively means, the prison of dens and caves, and of spiritual darkness and distress. What a difference between David, who had God for his salvation; and his enemies, who had the face of God against them. Unto the upright there ariseth light in the darkness.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXLII. The Psalmist prays for help to God who knows his distress. His enemies are stronger than he, and there is none to help him, save God. The righteous will welcome his deliverance from the snares around him as a triumph of their own. In Psa 142:4 follow mg. In Psa 142:7 the prison need not be taken in a literal sense. For compass me about, render shall triumph because of me. The ascription of the Ps. in the title to David in the cave or rather fortress of Adullam has no support in the Ps. itself. There is no means of fixing the date even approximately.
Fuente: Peake’s Commentary on the Bible
PSALM 142
The godly man looks to the Lord as his only refuge when every other refuge has failed.
(vv. 1-2) In the midst of his sorrows the godly man finds relief in spreading his trouble before the Lord.
(vv. 3-5) Though his spirit is overwhelmed with grief, his confidence is that the Lord knows every detail of his path. All that follows in his prayer flows from this confidence that all is known to the Lord.
In his path there are snares for his feet hidden by the enemy; but nothing is hidden from the Lord who knows his path. There is no man that knoweth him, but the Lord knows. Every earthly refuge fails him, and no one cares for his soul. Misunderstood, cast out and neglected by man, he turns to the Lord to find in Him a refuge from every trial, and the source of every blessing – his portion in the land of the living.
(vv. 6-7) Having spread his trouble before the Lord, he looks for an answer to his cry, and deliverance from his persecutors. He takes the place where God can meet a needy soul, for he owns that he is brought very low, and that his enemies are stronger than himself.
Being brought out of trouble, he will be free to praise the Name of the Lord in company with the righteous. Having thus poured out his grief before the Lord he is made conscious that the Lord will deal bountifully with him.
Fuente: Smith’s Writings on 24 Books of the Bible
142:1 [Maschil of David; A Prayer when he was in the cave.] I cried unto the LORD with my voice; with my voice unto the LORD did I {a} make my supplication.
(a) David’s patience and constant prayer to God condemns their wicked rage, who in their troubles either despair and murmur against God, or else seek other than God, to have relief in their miseries.
Fuente: Geneva Bible Notes
Psalms 142
The superscription identifies the time when David wrote this psalm. He wrote it when he was "in the cave," evidently while Saul was pursuing him (cf. Psalms 57; 1Sa 22:1; 1Sa 24:3). The psalmist spoke as one who had no other hope of deliverance but Yahweh. This is another individual lament psalm.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. David’s desperate cry to Yahweh 142:1-2
The psalmist spoke as though he was telling others how he had prayed on this occasion. He prayed audibly, probably out of a desire that God would surely hear him. He poured out what distressed him to God, like one pours water out of a pot, namely: completely.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 142:1-7
THE superscription not only calls this a psalm of Davids, but specifies the circumstances of its composition. It breathes the same spirit of mingled fear and faith which characterises many earlier psalms, but one fails to catch the unmistakable note of freshness, and there are numerous echoes of preceding singers. This psalmist has as deep sorrows as his predecessors, and as firm a grasp of Jehovah, his helper. His song runs naturally in well-worn channels, and is none the less genuine and acceptable to God because it does. Trouble and lack of human sympathy or help have done their best work on him, since they have driven him to Gods breast. He has cried in vain to man; and now he has gathered himself up in a firm resolve to cast himself upon God. Men may take offence that they are only appealed to as a last resort, but God does not. The psalmist is too much in earnest to be content with unspoken prayers. His voice must help his thoughts. Wonderful is the power of articulate utterance in defining, and often in diminishing, sorrows. Put into words, many a burden shrinks. Speaking his grief, many a man is calmed and braced to endure. The complaint poured out before God ceases to flood the spirit; the straits told to Him begin to grip less tightly.
Psa 142:1 resembles Psa 77:1, and Psa 142:3 has the same vivid expression for a spirit swathed in melancholy as Psa 77:3. Hupfeld would transfer Psa 142:3 a to Psa 142:2, as being superfluous in Psa 142:3, and, in connection with the preceding, stating the situation or disposition from which the psalmists prayer flows. If so taken, the copula (And) introducing b will be equivalent to “But,” and contrasts the omniscience of God with the psalmists faintheartedness. If the usual division of verses is retained, the same contrast is presented still more forcibly, and the copula may be rendered “Then.” The outpouring of complaint is not meant to tell Jehovah what He does not know. It is for the complainers relief, not for Gods information. However a soul is wrapped, in gloom, the thought that God knows the road which is so dark brings a little creeping beam into the blackness. In the strength of that conviction the psalmist beseeches Jehovah to behold what He does behold. That is the paradox of faithful prayer, which asks for what it knows that it possesses, and dared not ask for unless it knew. The form of the word rendered above “Look” is irregular, a “hybrid” (Delitzsch); but when standing beside the following “see,” it is best taken as an imperative of petition to Jehovah. The old versions render both wards as first person singular, in which they are followed by Baethgen, Graetz, and Cheyne. It is perhaps more natural that the psalmist should represent himself as looking round in vain for help, than that he should ask God to look; and, as Baethgen remarks, the copula before “There is none” in Psa 142:4 b favours this reading, as it is superfluous with an imperative. In either case the drift of Psa 142:4 is to set forth the suppliants forlorn condition. The “right hand” is the place for a champion or helper, but this lonely sufferers is unguarded, and there is none who knows him, in the sense of recognising him as one to be helped. {Rth 2:10; Rth 2:19} Thus abandoned, friendless, and solitary, confronted by foes, he looks about for some place to hide in; but that too has failed him. {Job 11:20; Jer 25:35; Amo 2:14} There is no man interested enough in him to make inquiry after his life. Whether he is alive or dead matters not a straw to any.
Thus utterly naked of help, allies, and earthly hiding place, what can a man do but fling himself into the arms of God? This one does so. as the rest of the psalm tells. He had looked all round the horizon in vain for a safe cranny to creep into and escape. He was out in the open, without a bush or rock to hide behind, on all the dreary level. So he looks up, and suddenly there rises by his side an inexpugnable fortress, as if a mountain sprang at once from the flat earth. “I have said, Thou art my refuge!” Whoso says thus has a shelter, some one to care for him, and the gloom begins to thin off from his soul. The psalmist is not only safe in consequence of his prayer, but rich; for the soul which, by strong resolve, even in the midst of straits, claims God as its portion will at once realise its portion in God.
The prayer for complete deliverance in Psa 142:6-7 passes into calmness, even while it continues fully conscious of peril and of the power of the pursuers. Such is the reward of invoking Jehovahs help. Agitation is soothed, and, even before any outward effect has been manifest, the peace of God begins to shed itself over heart and mind. The suppliant still spreads his needs before God, is still conscious of much weakness, of strong persecutors, and feels that he is, as it were, in prison (an evident metaphor, though Graetz, with singular prosaicness, will have it to be literal); but he has hold of God now, and so is sure of deliverance, and already begins to shape his lips for songs of praise, and to anticipate the triumph which his experience will afford to those who are righteous, and so are his fellows. He was not, then, so utterly solitary as he had wailed that he was. There were some who would joy in his joy, even if they could not help his misery. But the soul that has to wade through deep waters has always to do it alone; for no human sympathy reaches to full knowledge of, or share in, even the best loved ones grief. We have companions in joy; sorrow we have to face by ourselves. Unless we have Jesus with us in the darkness, we have no one.
The word rendered above “shall glory” is taken in different meanings. According to some, it is to be rendered here “surround”-i.e., with congratulations; others would take the meaning to be “shall crown themselves”-i.e., ” triumph on my account” (Delitzsch, etc.). Graetz suggests a plausible emendation, which Cheyne adopts, reading “glory in,” the resulting meaning being the same as that of Delitzsch. The notion of participation in the psalmists triumph is evidently intended to be conveyed; and any of these renderings preserves that. Possibly surround is most in accordance with the usage of the word. Thus the psalmists plaints end, as plaints which are prayers ever do, in triumph anticipated by faith, and one day to be realised in experience.