Exegetical and Hermeneutical Commentary of Psalms 142:4
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.
4. Look on the right hand and see, for I have none that acknowledgeth me:
There is no asylum left me; my soul hath none that careth for her.
Though he will tell Jehovah of his distress, he knows that, even if he has no human sympathisers, He at any rate (Thou is emphatic) knows it already. His spirit faints (Psa 77:3; Psa 143:4; Jon 2:7) within him, literally upon him, for the spirit (as elsewhere the soul or heart) is distinguished from a man’s whole ‘self,’ and regarded as acting upon him from without (cp. Psa 42:4); he is in despair, but his comfort is that Jehovah knows the course which he must take (Psa 143:8), and the perils which beset him from treacherous enemies.
Fuente: The Cambridge Bible for Schools and Colleges
4. The Massoretic text reads the imperative look and see. The rendering of P.B.V. and A.V. I looked and saw ( beheld) follows the LXX, Vulg., Syr., and Targ., but requires a change in the vocalisation of the Hebrew words. The indicative I looked is the more obvious reading; but the appeal to Jehovah, look! is more forcible. Cp. Lam 1:11; Lam 2:20; Lam 5:1.
on my right hand ] Where his protector would be standing if he had one. Cp. Psa 16:8; Psa 109:31; Psa 110:5; Psa 121:5. But there is no one to acknowledge him as his client (Rth 2:10; Rth 2:19) and defend him. He has no asylum left: lit. a place of flight is perished from me. Cp. Job 11:20; Jer 25:35; Amo 2:14.
With the last clause cp. Jer 30:17, “Yonder is Zion, who hath none to care for her.”
Fuente: The Cambridge Bible for Schools and Colleges
I looked on my right hand, and beheld – Margin, Look on the right hand and see The words translated looked and beheld are in the imperative mood in the Hebrew. They are not, however, improperly rendered as to the sense. They refer to Davids state of mind at the time, and give vividness to the description. The psalmist seems to be in the presence of others. He calls upon them to look around; to see how he was encompassed with danger. Look, says he, in every direction; see who there is on whom I may rely; what there is to which I may trust as a refuge. I can find none; I see none; there is none. The right hand is referred to here as the direction where he might look for a protector: Psa 109:6, Psa 109:31.
But there was no man that would know me – No man to be seen who would recognize me as his friend; who would stand up for me; on whom I could rely.
Refuge failed me – Margin, as in Hebrew, perished from me. If there had been any hope of refuge, it has failed altogether. There is none now.
No man cared for my soul – Margin, No man sought after my soul. Hebrew, after my life. That is, No one sought to save my life; no one regarded it as of sufficient importance to attempt to preserve me.
Fuente: Albert Barnes’ Notes on the Bible
Psa 142:4
No man cared for my soul
Gods care for each life
With normal natures happiness begins with the thought that God has time to care for each life.
In a world where no grain of sand escapes Natures notice, where there are no runaway stars or suns, where a Divine Ruler leads a beautiful world out of darkness, fire-mist, and chaos, man cannot support the thought that there is no place for him in Gods loving providence. So momentous are those events named a betrothal, a marriage, the death of babe, or mother, or statesman, that men wish to associate them with a Divine Friend. Indeed, the most bitter cry that ever arises from human lips is this one: No man cared for my soul. In a world full of conflict, full of labour, whose fruitage is often sorrow, man fulfils his journey across the wilderness towards the promised land, supported by the thought that the angels of Gods providence go before him. Standing under the midnight sky, looking into the realm where stars twinkled and suns blazed, Job found it easy to believe that man moves forward under the convoy of an intimate Friend. From the thought that the millions of orbs making up the community of the sky are Divinely controlled, the mind passes easily to the larger thought that God is carrying individual men and nations upward toward a sublime culmination. But if the scholar finds a unifying power in the heavens, the historian finds a providence in the history of nations, in that each country has its special task, each generation its own contribution. For multitudes this great truth of Gods overruling cars has been eclipsed by reason of the vastness of the universe. At one time the East stood close beside the West. Now the telescope has crowded back the horizon. In Newtons day the sun was known to be ninety millions of miles away. To-day, in comparison, the distance to the fixed stars, the distance to our sun is like the distance to the threshold of ones next door neighbour. Science has enlarged the universe in space, but it has enlarged the soul of man a thousandfold more. The new science has caused the mind to rise up, clothed with infinite majesty and beauty. Earth knows only one thing vast enough and precious enough to justify an overruling providence and care–the human soul. Can a human mind shape the innumerable threads into one beautiful whole, and the infinite God be unable to control fifteen hundred millions of men, leading them toward one great purpose of happiness and righteousness? The laws of light and heat, the laws of gravity and soil are so delicately related as to encourage the thought that all the mechanism of the starry world is arranged for the embroidering of violets upon the lap of spring. The vastness of Nature does but enlarge the scope of Gods providential purpose. The thought, God cares for man, has also suffered injury through the over-emphasis of the reign of law. Science exhibits man as moving forward enmeshed in laws of heat and light and gravity. By law the winter recedes, by law the summer advances, by law the harvests are ripened, by law the clouds are lifted, by law the rivers are filled. Soon men began to spell the word Law with a capital L, and Force with a capital F. Gently law and force led the Infinite Being to the edge of the universe, and bowed Him out of existence. Men decided that law could build the world if it was spelled with large letters instead of small. But nothing could have been more foolish than this over-emphasis of law. Merchants do, indeed, have one law, by which the office opens at eight, and another law by which it is closed at six, but if some foolish person should think that these rules which the merchant has enacted have built up his trade so that it is no longer necessary to have a merchant or an inventor, and all the businesses get along by the rules and need no presiding mind, we should have that which would answer precisely with the amazing thought that the laws of nature have done away with the necessity of God. Man has certain habits that are the rules of his life. Gods habits are Natures laws. And but for their stability the universe would be without flexibility. Thus science, that once threatened to do away with Providence, has now, through the reign of law, established providence. For laws are flexible, not alone for God, but for man, who, through them, makes this world a fruitful and beautiful paradise. Now, for the individual life, how unspeakably precious this declaration of Gods loving care! In hours of weakness, when baffled and beaten, when man perceives how vast is the sphere in which he is moving, how mighty are the forces whirling about him, he yearns for some power strong enough and wise enough to overrule events, and from defeat lead forth to victory. It is not enough that there is a providence over summer and winter, by which the barn and storehouse are made to overflow. In the midst of the fierce strife man cries out, No one cares for my soul. Nature has no personal friends. On the battlefield a thousand men may lie in the orchards and thickets, weltering in their life blood, but the boughs heed not the prayers, the trees shed no tears. In the olden times, when the knight went into battle, he carried with him the name and face of his beloved one. One look upon that face armed him for his conflict. Dying, upon that face his last look fell. It is said that mans name is written upon Gods hand. With the coming of each sun comes the loving providence, and after each days going the great God remains. Happy is the man who feels that God cares for him, that he journeys forward under Divine convoy, that his Father is Regent of universal wisdom and represents the whole commonwealth of love, and commands all nature to serve His child. Such a man is weaponed against every enemy, and is invincible. He who ever carries with him this sense of Gods loving providence is fitted to pass through fire, through flood, through all the thunder of lifes battle. God cares for you–then you cannot live too long, and you cannot die too soon, for heaven ever lies all about you. God cares for man–then from every storm there is a harbour. (N. D. Hillis.)
A bad social state
I. A wrong social state. Each taken up with himself, and none concerned for his neighbours, is manifestly wrong.
1. It is unnatural. The constitution of our nature,–endowed as we are with social longings and sympathies, and with faculties suited to render service one to another,–proves the unnaturalness of social indifference. What is morally abnormal is morally wrong.
2. It is unrelational. We are all the offspring of the same common Father, all united by the bonds of consanguinity. Indifference, therefore, is manifestly wrong.
3. It is un-Christian. Christ lived and died for our race, and His apostles exhorted us to care for others rather than ourselves.
II. A miserable social state. Though there may be much in a mans temperament, character, and procedure to alienate him from others,–he may be unsocial, irascible, and grossly immoral,–all this does not justify his fellows for utterly disregarding him. In truth it forms a strong reason why they should be interested in him. (David Thomas, D. D.)
The care of souls
This psalm is the last one of eight which are, not unreasonably, associated with the persecution of David by Saul in the south country of Judah (see the heading). It was an anxious, lonely, wearisome time; all the harder to bear because David knew he was innocent of any evil intentions concerning the Lords anointed. But it was, in some respects, a best time for David. Then there was a great crying after God. In his despondency, when everything seemed to be going wrong with him, David took up the idea that nobody really eared for him. And when a man gets into that mood and mind he is in grave danger of becoming reckless. If David had gone on to say, And even God does not care for me, he would have become altogether desperate, and would have said, Then why should I care for myself? Why should I any longer try to be true, and good, and faithful? Why not let things go? Nobody cares for my soul. By his soul David would mean his bodily life; and the history tells us that, just matching the exclamation of this psalm, towards the end of the persecution spoken of, David bitterly and hopelessly exclaimed, I shall now perish one day by the hand of Saul. He was wrong in that. Some one did care for his soul, both in the lower sense of his life, and in the higher sense of his spiritual welfare. Taking the word soul in its higher sense, there are many around us who may use the words of the text.
I. Caring for souls is not the work of the world. Caring for one another in all the ranges of the material and the moral is the worlds work. Our interest in each other as worldly men and women is limited to physical well-being, social comfort, educational progress, and moral goodness. Not until man is quickened himself with the higher spiritual life is he in the least likely to concern himself about the possibilities of the higher spiritual life for others. There is such a thing as seeking the welfare of the race. There have always been philanthropists moved by the enthusiasm of humanity. But their efforts do not go beyond the removal of disabilities, and reformation of abuses, and uplifting in the social and intellectual planes. But man is no mere body with a material environment. God has breathed into his nostrils the breath of life. Man has become a living soul. He is a spirit, and we must find spirit forces if we would deal with his most real necessities.
II. Caring for souls is the proper work of the Church. From the Churchs point of view men are perishing; they are dying in their sins, and she, and she alone, has the evangel that can save the perishing and quicken the dead. The Church of Christ may do, and ought to do, all that the philanthropist would do; but it must do more. The Church exists to do just what its Divine Lord did, seek and save the lost. Its work is to devise and carry through schemes for the salvation of souls, and whatever form its agencies and efforts may take, this, and nothing less than this, must be at the heart of them. (Robert Tuck, B. A.)
The reproachful outcry
We are all sympathetic with physical disaster, but how little sympathy for spiritual woes! There are men in this house who have come to mid-life who have never yet been once personally accosted about their eternal welfare.
I. Unsatisfied longings. You feel as you go out day by day in the tug and jostle of life that it is every man for himself. You can endure the pressure of commercial affairs, and would consider it almost impertinent for any one to ask you whether you are making or losing money. But there have been times when you would have drawn your cheque for thousands of dollars if some one would only help your soul out of its perplexities. There are questions about your higher destiny that ache, and distract, and agonize you at times. You sometimes think till your head aches about great religious subjects. You wonder if the Bible is true, how much of it is literal and how much is figurative law, if Christ be God, if there is anything like retribution, if you are immortal, if a resurrection will ever bake place, what the occupation of your departed kindred is, what you will be 10,000 years from now. With a cultured placidity of countenance you are on fire with agitations of soul. Oh, this solitary anxiety of your whole lifetime. You have passed up and down the aisles of churches with men who knew that you had no hope of heaven, and talked about the weather and about your physical health, and about everything but that concerning which you most wanted to hear them speak–viz. your everlasting spirit. Times without number you have felt in your heart, if you have not uttered it with your lips, No man cares for my soul.
II. Mans extremity. There have been times when you were especially pliable on the great subject of religion. It was so, for instance, after you had lost your property. Everything seems to be against you. The bank against you. Your creditors against you. Your friends suddenly become critical against you. All the past against you. All the future against you. You make reproachful outcry: No man cares for my scull There was another occasion when all the doors of your heart swung open for sacred influences. A bright light went out in your household. Within three or four days there were compassed sickness, death obsequies. A few formal, perfunctory words of consolation were uttered on the stairs before you went to the grave; but you wanted some one to come and talk over the whole matter, and recite the alleviations, and decipher the lessons of the dark bereavement. No one came. Many a time you could not sleep until two or three oclock in the morning, and then your sleep was a troubled dream, in which were re-enacted all the scene of sickness, and parting, and dissolution. Oh, what days and nights they were! No man seemed to care for your soul. There was another occasion when your heart was very susceptible. There was a great awakening. There were hundreds of people who pressed into the Kingdom of God; some of them acquaintances, some business associates, yes, perhaps some members of your own family were baptized by sprinkling or immersion. Christian people thought of you, and they called at your store, but you were out on business. They stopped at your house; you had gone around to spend the evening. They sent a kindly message to you; somehow, by accident, you did not get it. The lifeboat of the Gospel swept through the surf, and everybody seemed to get in but you. Everything seemed to escape you. One touch of personal sympathy would have pushed you into the Kingdom of God.
III. A startling revelation. Instead of this total indifference all about you in regard to your soul, I have to tell you that heaven, earth, and hell are after your immortal spirit–earth to cheat it, hell to destroy it, heaven to redeem it. Although you may be a stranger to the Christians in this house, their faces would glow and their hearts would bound if they saw you make one step heavenward. No one cares for your scull Why, in all the ages there have been men whose entire business was soul saving. In this work Munson went down under the knives of the cannibals whom he had come to save, and Robert McCheyne preached himself to death by thirty years of age, and John Bunyan was thrown into a dungeon in Bedfordshire, and Jehudi Ashman endured all the malarias of the African jungle; and there are hundreds and thousands of Christian men and women now who are praying, preaching, living, dying to save souls.
IV. A stupendous intervention. No one cares for your scull Have you heard how Christ feels about it? I know it was only five or six miles from Bethlehem to Calvary, the birthplace and the deathplace of Christ; but who can tell how many miles it was from the throne to the manger? From the first infant step to the last step of manhood on the sharp spike of Calvary a journey for you. Oh, how He cared for your scull
V. The Fathers patience. A young man might as well go off from home and give his father and mother no intimation as to where he has gone, and, crossing the seas, sitting down in some foreign country, cold, sick, and hungry, and lonely, saying: My father and mother dont care anything about me. Do not care anything about him! Why, that fathers hair has turned grey since his son went off. He has written to all the consuls in the foreign ports, asking about that son. Does not the mother care anything about him? He has broken her heart. She has never smiled since he went away. All day long, and almost all night, she keeps asking: Where is he? Where can he be? Oh, do not his father and mother care for him? You go away from your heavenly Father, and you think He does not care for you because you will not even read the letters by which He invites you to come back, while all heaven is waiting, and waiting, and waiting for you to return. (T. De Witt Talmage.)
The duty of caring for souls: –
I. What it is to care for the souls of others.
1. A deep and heartfelt conviction of its worth. 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.
3. Tender solicitude for its welfare.
4. Zealous exertion for their salvation.
II. On whom this duty devolves.
1. On the heads of families.
2. On all the members of the Church.
3. Pre-eminently on ministers.
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.
3. It is criminal.
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 ethers, but especially fatal to our own souls. (Sketches of Four Hundred Sermons.)
A cry from the depths
I. A striking testimony.
1. Man has a soul.
2. Mans soul is of priceless worth (Mat 16:26).
3. Mans soul requires to be cared for. It needs–
(1) Light (Pro 19:2; Hos 4:6; Joh 3:16-21; 1Jn 1:5-7).
(2) Freedom (Joh 8:32; Rom 6:12-18; Psa 119:32).
(3) Holy nurture (Joh 6:51; Heb 6:1-2; 2Pe 1:5-8).
(4) Christian help and companionship (Ecc 4:9-10; Gal 6:1-2; Rom 12:10; Heb 10:24-25; 1Co 12:12-26).
II. A mournful complaint.
1. Want of sympathy (Mat 27:4; Psa 69:20; Amo 1:11; Mat 18:33; Eph 4:32).
2. Unbrotherly neglect (Deu 20:1-20; Deu 3:7; Gen 4:9; Isa 58:7-12; Gal 6:2; Exo 3:18).
3. Heart-killing repulse.
III. A heart-touching appeal.
1. To man. Pity. Sympathy. Brotherly help (Act 16:9).
2. To God. No one cries to God in vain. The poor may look to the rich in vain, but God is the helper of the poor (Psa 10:14). (W. Forsyth, M. A.)
Carelessness for the soul reproved: –
I. How the soul is usually regarded.
1. How many a child may say, My parents cared not for my soul. They were attentive to my body, and to my bodily health and preservation. They sought my temporal comfort; they got me bread to eat and raiment to put on. They felt for me when I lay sick upon my bed; they spared no trouble to do me service and to get me well again: but they cared not for my soul.
2. How many a servant may say this? A servant is as capable of knowledge, of holiness, and of happiness as a master. God is no respecter of persons.
3. How many a neighbour may say this. If a neighbour meet with some sad accident, or what we usually call a misfortune, what a concern do we all feel for him but who cares for his soul? who feels concerned for that?
II. Why especially it should be cared for.
1. Because it is the noblest part of the creation. It is in what regards the soul that man is but a little lower than the angels. It is the soul that reasons, hopes, fears, recollects, anticipates. It is the soul that is imperishable: the body returns to the dust again; the spirit to Him who gave it.
2. On account of its vast capabilities.
3. Because of the price paid for its redemption–the blood of Christ.
4. Because if lost it will remain lost and unredeemed for ever. (W. Mudge.)
Isolation of soul: –
I. When this complaint may be made.
1. When they are at a loss with respect to soul concerns, and have none to instruct them in difficulties nor advise them (Isa 41:28).
2. When they have wandered out of the way, and have none to reprove them.
3. When they are visited with affliction, either in their persons or families, and have none to pray with or for them. As secret, so social prayer is a duty; and intercession is a necessary part of both.
4. When they are under distress and anguish of mind, and have none to comfort them.
II. Improvement.
1. In passing this censure, let us take care that we be not mistaken. Let us not give way to groundless jealousies, or be suspicious of our friends without a cause.
2. If none care for our welfare, what a mercy is it that God has excited in us a care of our own souls; that we are not in that stupid, insensible state in which we once were, and perhaps continued for many years! If others neglect our souls, it should more and more awaken our serious concern and anxious solicitude about them.
3. What a still greater mercy it is that God cares for our souls.
4. In order to avoid the charge in our text, let us not fall into the contrary extreme; and whilst we are busily concerned about others souls, let us not neglect our own. (B. Beddome, M. A.)
Caring for the souls of others
If we think only of ourselves, of our own comfort, or convenience, or safety, our selfish-Hess is most inexcusable. It is not only vast regions, dark and dead, through the debasing influences of heathenism which beckon onward the philanthropist and the Christian to help, but there is an important work to be done at our very doors.
1. Take the case of some poor child that you know of; a child left to the tender mercies of an ignorant, heartless parent; a child suffered to run at large without even the appearance of control. This neglected child might be brought to Sunday-school and church; might be taught to shun even petty dishonesty as a sin; might be kept from speaking the language of demons; might at least be shielded from the more alluring forms of temptation.
2. You are on friendly and familiar terms with many irreligious people, over whom you might easily exercise some influence for good. They visit often at your.houses, and you chat with them daily on the street. If all of us who claim to be Christians would show by our conduct that we really eared for the souls of those who are living unmindful of their obligations to God, our labour of love would be wonderfully blessed.
3. Even when people have become members of Gods family, the Church, they need and long for the kindly sympathy of those who belong to the household of faith.
4. There are those who, having learned by sad experience the folly and wretchedness of a life of sin, would gladly return into better ways if they only knew how to accomplish it. (J. N. Norton, D. D.)
Neglected souls
Vedius Pollio was a wealthy and luxurious Roman patrician. In his magnificent villa at Puteoli there reclined one day at the epicures sumptuous table, with many other distinguished guests, the Emperor Augustus. A slave, waiting upon the company, let fall a costly crystal vase, shattering it in fragments upon the mosaic pavement. Instantly the unfortunate wretch fell at the imperial feet, piteously pleading for his life. Why? exclaimed the master of the world; what danger to thy life? The trembling supplicant replied that he expected, according to his lords custom in such cases, to be east into his fish-pond as food for his lampreys. A cloud of wrath darkened the monarchs brow; and, fixing his keen eye sternly upon his host, Augustus arose, seized a staff, and dashed to pieces all the crystal ware before him, in a terrific tone exclaiming–Know thou, O miscreant and murderer! that one human life is worth more than all the crystal vases in the world! This must have happened while One was walking the hills and vales of Palestine, who, had He been present, might have told the haughty Roman of something far more valuable even than human life. He teaches us that the soul is worth more than the earth and all its material contents, and that there is nothing in all the Creators visible works to be named as its approximate equivalent in value. In creation the body was first constructed, and then tenanted by the living. The soul is the life of the body, and the body is the servant of the soul. The soul uses the body as its vehicle of thought and feeling, its means of communication with the outer world; while the body ministers to the soul with all its members and organs, bringing it intelligence from all quarters, and enlarging and multiplying its joys. This, then, is the primary excellence of the soul–its spirituality; to which we must add its splendid intellectual faculties, which render it so far superior to all mere animal existences, and capable of indefinite progress and improvement. Its powers of reasoning, comparing, combining, abstracting, analyzing, classifying, imagining the unseen, forecasting the future, recalling the past with all the vividness of present reality, creating for itself ideal scenes amidst which it moves as in a fairy realm–these are strictly human faculties in which it is approximated by no other order of creatures within the range of our observation. And to the growth of these faculties we can assign no limits, and none to the knowledge which the soul may acquire by their exercise. But far loftier than its intellectual are its moral capabilities and capacities. It has a living conscience, and is responsible to a divine law. There are voices within which proclaim its immortality. There are hopes and longings which reach into other worlds. There are instincts which earth cannot satisfy, and faculties which time cannot mature. Will Jehovah cut short the career of a creature capable of eternal progress? Does He delight in such abortive creations? Man is at present but in embryo, at best but in chrysalis, and death is only a change in the mode and the circumstances of his being. For this glorious truth we are indebted to the Holy Book. All Divine revelation proceeds upon the principle of mans admitted immortality. What wonder that God cares for it, Christ dies for it, angels watch over it, and demons strive to control its destin! And how ought you and I to estimate its value, tremble for its danger, labour for its rescue, and rejoice in its salvation! And what a fearful accusation against us is the voice of a worlds sins and sorrows continually crying in the car of God–No man careth for my soul! May no accusing voice in judgment, no wail from the ranks of the reprobate and the ruined ever reach our ears–No man cared for my soul! (J. Cross, D. D.)
No man cared for my soul
What an amount of pathos is contained in this expression! How sad that any human being should ever have occasion to utter it! As long as any Christianity is left in the world, as long as common humanity even has not wholly deserted it, no one, we should think, would be so utterly forlorn as to be obliged to say, No man cared for my soul. That the sensual and the worldly should not care for the souls of their brethren might not indeed surprise us; but that Christians should not is truly wonderful. If we feel it a duty to feed the hunger and clothe the nakedness of the body, much more should we endeavour to feed moral hunger. But there will be other voices heard on that day uttering expressions of gratitude to those who have cared for their souls; for the word spoken in season which determined the undecided will in favour of right; for the wise counsel, the pure precepts of love, the faithful rebuke, the cordial sympathy, the kind encouragement which have turned many to righteousness. They will say, We were without hope, and you gave it to us. We were living in godlessness and sin, and your affectionate warnings opened our eyes to the perils of our condition. You came to us in our doubts with cheerful encouragement, in our despair to lead us to look to God. You have taught us the true value of life; you have set us in the right way. Others have done much for our outward prosperity, and we thank them; but you have made our souls alive, and you are the greatest of our benefactors. Why, then, do we not have more care for souls? It is partly because the god of this world has blinded our hearts; because, not being spiritual, we do not feel the reality of spiritual things; because we do not feel the infinite value of souls, the terrible evil of sin; because we have not faith in ourselves, in our own power of doing good by anything we can say; because we have not faith that God will help us to say what we ought; and because, moreover, we sometimes say as Cain did, Am I my brothers keeper? though in a different spirit from that in which he said it. We carry independence in religion too far, till it becomes mere individualism; and we neglect the great law of love, which binds soul to soul, and ordains that no man liveth to himself, and no man dieth to himself. There is still another feeling which prevents us from direct attempts to help each others soul,–the feeling that more can be done indirectly than directly; that we can do more for others by the influence of a good life and good example than by direct exhortation or advice. There is, indeed, great weight in this consideration. Certainly one way, and perhaps the most important way, in which we can help the souls of others is by manifesting good principles, living convictions, faithfulness to right, a tender and loving humanity in our own lives. Yet I cannot but think that direct influence might often with advantage be added to indirect; and that, without urging upon reluctant minds spiritual considerations, without prematurely pulling open the folded end of the spiritual life, without violating the sacred retirement and holy privacy of the interior soul, we may yet, if we are watchful, find many opportunities of saying words of direct counsel, which shall come at the right time, shall fall into the right place, and be like seed, to bear thirty, fifty, and a hundredfold. But though Christians are not faithful to this duty, though their love grows cold, and though many are obliged to say, No man cares for my soul, yet there is One who always cares for the souls of all His children. God cares for souls evermore. All souls are His, and He will not let them go without many an effort to draw them up to Himself. He sends many blessed influences, He sends many holy providences ever to those who are neglected and forsaken by man. (J. Freeman Clarke.)
The soul neglected
Two things a master commits to his servants care, saith one, the child and the childs clothes. It will be but a poor excuse for the servant to say at his masters return, Sir, here are all the childs clothes neat and clean, but the child is lost! Much so will be the account that many will give to God of their souls and bodies at the great day. Lord, here is my body; I was very careful for it. I neglected nothing that belonged to its content and welfare; but for my soul, that is lost and cast away for ever. I took little thought and care about it. (J. Flavel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. There was no man, that would know me] This has been applied to the time in which our Lord was deserted by his disciples. As to the case of David in the cave of En-gedi, he had no refuge: for what were the handful of men that were with him to Saul and his army?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Right hand; the place where the patron or assistant used to stand. See Psa 16:8; 109:31; 121:5.
No man, to wit, in Sauls court or camp; none of my former acquaintance, and friends. and relations.
Know me; own me, or show any respect or kindness to me.
For my soul; or, for my life, to wit, to preserve it; but they all conspired to take it away; which is here implied.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Utter desolation is meant.
right handthe place ofa protector (Ps 110:5).
cared forliterally,”sought after,” to do good.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I looked on [my] right hand, and beheld,…. On the left, so Kimchi supplies it, and after him Piscator; he looked about him every way to the right and left, to see if he could get any help, or find out any way of deliverance. To this sense the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions render the words; and so Kimchi and Aben Ezra understand them: but some render them in the imperative, “look on the right hand, and behold” n; and consider them; either as spoken to his own soul, to stir up himself to look around him for help and relief; or as an address to God, to look and behold, as in
Ps 80:14; and R. Obadiah reads them, “look, O right hand”; O right hand of God, that does valiantly: but looking cannot properly be ascribed to the right hand; and besides it is not the Lord the psalmist is speaking to, or looking after, but men, as follows;
but [there was] no man that would know me; take notice of him, and acknowledge and own him, or show him any favour, or even own that they had any knowledge of him; which is often the case when men are in affliction and distress, their former friends, acquaintance, yea, relations, keep at a distance from them; so it was with Job, the Messiah, and others; see Job 19:13;
refuge failed me; as he could get no help from men, so there was no way open for his escape, or by which he could flee and get out of the hands and reach of his enemies; in these circumstances he was when in the cave;
no man cared for my soul; or “life” o; to save it, protect and defend it, that is, very few; otherwise there were some that were concerned for him, as the men that were with him, and Jonathan, Saul’s son; but none of Saul’s courtiers, they were not solicitous for his welfare, but on the contrary sought his life, to take it away. This is an emblem of a soul under first awakenings and convictions, inquiring the way of salvation, and where to find help, but at a lois for it in the creature.
n “respice dexteram et vide”, Montanus; “vel ad dexteram”, Musculus, Junius & Tremellius, Piscator, Cocceius, Michaelis. o “vitam meam”, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
| Complaints and Petitions. | |
4 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. 5 I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. 6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. 7 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.
The psalmist here tells us, for our instruction, 1. How he was disowned and deserted by his friends, v. 4. When he was in favour at court he seemed to have a great interest, but when he was made an out-law, and it was dangerous for any one to harbour him (witness Ahimelech’s fate), then no man would know him, but every body was shy of him. He looked on his right hand for an advocate (Ps. cix. 31), some friend or other to speak a good word for him; but, since Jonathan’s appearing for him had like to have cost him his life, nobody was willing to venture in defence of his innocency, but all were ready to say they knew nothing of the matter. He looked round to see if any would open their doors to him; but refuge failed him. None of all his old friends would give him a night’s lodging, or direct him to any place of secresy and safety. How many good men have been deceived by such swallow-friends, who are gone when winter comes! David’s life was exceedingly precious, and yet, when he was unjustly proscribed, no man cared for it, nor would move a hand for the protection of it. Herein he was a type of Christ, who, in his sufferings for us, was forsaken of all men, even of his own disciples, and trod the wine-press alone, for there was none to help, none to uphold, Isa. lxiii. 5. 2. How he then found satisfaction in God, v. 5. Lovers and friends stood aloof from him, and it was in vain to call to them. “But,” said he, “I cried unto thee, O Lord! who knowest me, and carest for me, when none else will, and wilt not fail me nor forsake me when men do;” for God is constant in his love. David tells us what he said to God in the cave: “Thou art my refuge and my portion in the land of the living; I depend upon thee to be so, my refuge to save me from being miserable, my portion to make me happy. The cave I am in is but a poor refuge. Lord, thy name is the strong tower that I run into. Thou art my refuge, in whom alone I shall think myself safe. The crown I am in hopes of is but a poor portion; I can never think myself well provided for till I know that the Lord is the portion of my inheritance and of my cup.” Those who in sincerity take the Lord for their God shall find him all-sufficient both as a refuge and as a portion, so that, as no evil shall hurt them, so no good shall be wanting to them; and they may humbly claim their interest: “Lord, thou art my refuge and my portion; every thing else is a refuge of lies and a portion of no value. Thou art so in the land of the living, that is, while I live and have my being, whether in this world or in a better.” There is enough in God to answer all the necessities of this present time. We live in a world of dangers and wants; but what danger need we fear if God is our refuge, or what wants if he be our portion? Heaven, which alone deserves to be called the land of the living, will be to all believers both a refuge and a portion. 3. How, in this satisfaction, he addressed himself to God (Psa 142:5; Psa 142:6): “Lord, give a gracious ear to my cry, the cry of my affliction, the cry of my supplication, for I am brought very low, and, if thou help me not, I shall be quite sunk. Lord, deliver me from my persecutors, either tie their hands or turn their hearts, break their power or blast their projects, restrain them or rescue me, for they are stronger than I, and it will be thy honour to take part with the weakest. Deliver me from them, or I shall be ruined by them, for I am not yet myself a match for them. Lord, bring my soul out of prison, not only bring me safe out of this cave, but bring me out of all my perplexities.” We may apply it spiritually: the souls of good men are often straitened by doubts and fears, cramped and fettered through the weakness of faith and the prevalency of corruption; and it is then their duty and interest to apply themselves to God, and beg of him to set them at liberty and to enlarge their hearts, that they may run the way of his commandments. 4. How much he expected his deliverance would redound to the glory of God. (1.) By his own thanksgivings, into which his present complaints would then be turned: “Bring my soul out of prison, not that I may enjoy myself and my friends and live at ease, no, nor that I may secure my country, but that I may praise thy name.” This we should have an eye to, in all our prayers to God for deliverance out of trouble, that we may have occasion to praise God and may live to his praise. This is the greatest comfort of temporal mercies that they furnish us with matter, and give us opportunity, for the excellent duty of praise. (2.) By the thanksgivings of many on his behalf (2 Cor. i. 11): “When I am enlarged the righteous shall encompass me about; for my cause they shall make thee a crown of praise, so the Chaldee. They shall flock about me to congratulate me on my deliverance, to hear my experiences, and to receive (Maschil) instructions from me; they shall encompass me, to join with me in my thanksgivings, because thou shalt have dealt bountifully with me.” Note, The mercies of others ought to be the matter of our praises to God; and the praises of others, on our behalf, ought to be both desired and rejoiced in by us.
Fuente: Matthew Henry’s Whole Bible Commentary
4. On looking to the right hand, (247) etc. , He shows that there was good cause for the dreadful sufferings he experienced, since no human aid or comfort was to be expected, and destruction seemed inevitable. When he speaks of having looked and yet not perceived a friend amongst men, he does not mean that he had turned his thoughts to earthly helps in forgetfulness of God, but that he had made such inquiry as was warrantable after one on the earth who might assist him. Had any person of the kind presented himself, he would no doubt have recognized him as an instrument in the hand of God’s mercy, but it was God’s purpose that he should be abandoned of all assistance from man, and that his deliverance from destruction should thus appear more extraordinary. In the expression, none seeking after my soul, the verb to seek after is used in a good sense, for being solicitous about any man’s welfare or safety.
(247) The allusion here, it is supposed, is to the observances of the ancient Jewish courts of judicature, in which the advocate, as well as the accuser, stood on the right hand of the accused. (Psa 109:5.) The Psalmist felt himself in the condition of one who had nobody to plead his cause, and to protect him in the dangerous circumstances in which he was placed.
Fuente: Calvin’s Complete Commentary
(4) I looked.The Authorised Version follows the ancient versions in turning the Hebrew imperatives into historic tenses. But they are easily intelligible if taken rhetorically, and indeed the psalm loses in liveliness by missing them:
On the path by which I must walk they have laid a trap for me;
Look to the right and see,
Not a friend is in sight.
Failed has refuge from me,
There is none who careth for my soul.
To the right, because according to the regular Hebrew metaphor it was on the right hand that the protector would stand. (See Note Psa. 16:8, &c; and comp. Psa. 109:6; Psa. 109:31; Psa. 110:5; Psa. 121:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. On my right hand The place of an advocate or friend. See on Psa 109:6. No man cared for my soul. The word rendered “cared” means to inquire after, to seek. The idea is, no man felt interest enough for my welfare to inquire into the justice of my cause or to seek my good. The verb look is in Hiphil imperative, and the verse should be read: “Look on the right hand and see! there is none recognising me; refuge has perished from me; there is none inquiring for my soul.” His distresses failed to awaken for him a friend capable of efficiently helping him.
Fuente: Whedon’s Commentary on the Old and New Testaments
Reader! look once more to Jesus, to while reading this account. Call to min d how one disciple betrayed him, and another denied him, and all forsook him and fled! Hear the strong cries Jesus on the cross, when casting himself upon his Father, as his refuge and his portion! Behold the Lord Jehovah bringing him out of the prison, in his resurrection; and trace the blessed consequences, in the righteous believing in him, and compassing him about, now the Lord hath exalted him, and given him a name that is above every name! Oh how truly delightful is it thus to read Christ’s history in early prophecy, and in the types of his servants in the old church! And how truly blessed, when to these we can add our own testimony in our firm belief in him!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 142:4 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.
Ver. 4. I looked on my right hand ] Not a man would appear for me. A , misery is friendless for the most part. See 2Ti 4:16 . Nulla fides unquam miseros delegit amicos.
beheld. Supply Ellipsis: “beheld [on my left hand], but”, &c.
know = regard, or recognize.
my soul = me (emphatic). Hebrew. nephesh. App-13.
I looked: etc. or, Look on the right hand and see
but there was: Psa 31:11, Psa 69:20, Psa 88:8, Psa 88:18, Job 19:13-19, Mat 26:56, 2Ti 4:16
refuge: 1Sa 23:11-13, 1Sa 23:19, 1Sa 23:20, 1Sa 27:1
failed me, no man cared for my soul: Heb. perished from me; no man sought after my soul
Reciprocal: Gen 32:7 – greatly Num 35:6 – six cities for refuge 2Sa 22:3 – my refuge Psa 9:9 – The Lord Psa 13:2 – take Psa 22:11 – none to help Psa 61:4 – trust Psa 71:7 – thou art Psa 91:9 – Because Psa 94:17 – Unless Psa 107:12 – and there Psa 116:4 – O Lord Psa 119:86 – help Ecc 4:1 – they had Isa 51:18 – none Jer 30:13 – none Eze 34:6 – and none Mic 7:7 – I will look Luk 8:24 – Master Luk 10:31 – he passed Luk 15:16 – no Luk 23:49 – acquaintance Joh 5:7 – I have 1Pe 5:7 – for
Psa 142:4. I looked on my right hand, &c. The place where the patron, or assistant used to stand; but there was no man Namely, in Sauls court or camp: none of my former relations, friends or acquaintance; that would know me Own me, or show any respect or kindness to me. The verb, in the first clause of the verse, being in the imperative; look on my right hand, &c. Dr. Horne considers the words as a request to God to look on his destitute condition, and to pity and relieve him; but Bishop Patrick views them as a kind of soliloquy, and explains them thus, Look about thee, O my soul, and see if thou canst spy any hope of relief from thy best and most powerful friends: there are none of them that dare own thee; nor do I know whither to flee for safety. Refuge failed, or rather, faileth me There is no patron on earth to whom I can commit my cause, nor any help in man for me. No man cared, rather careth, for my soul Or, for my life, namely, to preserve it: but they all conspire to take it away.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments