Exegetical and Hermeneutical Commentary of Psalms 42:4
When I remember these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
4. This let me remember as I pour out my soul upon me,
How I was wont to pass on with the throng, leading them to the house of God,
With the voice of singing and thanksgiving, a multitude keeping festival.
He must needs give free course to his feelings, to the emotional part of his nature, as he thinks of the past. The renderings in me (A.V.) or within me (R.V.) miss the idiomatic force of the preposition which means upon me. The soul (as elsewhere the heart or the spirit) is distinguished from a man’s whole ‘self,’ and regarded as acting upon it from without. See Delitzsch, Biblical Psychology, pp. 179 ff. Cp. Psa 42:5-6 ; Psa 42:11, Psa 43:5; Psa 131:2; Psa 142:3; Lam 3:20; Job 30:16; Jer 8:18.
How I was wont to pass on. The tense denotes that it was his custom thus to conduct pilgrims to Jerusalem for the festivals. The joyousness of these processions was proverbial (Isa 30:29; cp. Psa 35:10; Psa 51:11).
But what is the connexion of thought? Is it that he indulges in the recollection of the past, as a luxury of grief, because “a sorrow’s crown of sorrow is remembering happier things”? Or is it not rather that the retrospect is the best antidote to the sneers of the heathen? The God, in Whose service he once found such delight, cannot really have deserted him. The verse will then form the natural transition to Psa 42:5. Cp. Psa 42:6, and Psa 77:11.
Leading them. The word is found elsewhere only in Isa 38:15. It seems to denote the slow and stately march of a solemn procession, and may be rendered as in R.V. marg. went in procession with them, or, with a slight change of vowels, taken transitively.
Fuente: The Cambridge Bible for Schools and Colleges
When I remember these things – These sorrows; this banishment from the house of God; these reproaches of my enemies. The verb used here is in the future tense, and would be appropriately rendered I will remember these things, and I will pour out my soul within me. That is, it is not a mere recollection of the past, but it indicates a state or purpose of mind – a solemn resolution to bear these things ever in remembrance, and to allow them to produce a proper impression on his mind and heart that would not be effaced by time. Though the future tense is used as denoting what the state of his mind would be, the immediate reference is to the past. The sorrows and afflictions which had overwhelmed him were the things he would remember.
I pour out my soul in me – Hebrew, upon me. See the notes at Job 30:16. The idea is derived from the fact that the soul in grief seems to be dissolved, or to lose all firmness, consistency, or power, and to be like water. We speak now of the soul as being melted, tender, dissolved, with sympathy or grief, or as overflowing with joy.
For I had gone with the multitude – The word here rendered multitude – sak – occurs nowhere else in the Scriptures. It is supposed to denote properly a thicket of trees; a thick wood; and then, a crowd of men. The Septuagint renders it, I will pass on to the place of the wonderful tabernacle, skenes thaumastes. So the Latin Vulgate. Luther translates it, multitude, Haufen. The Hebrew verb is in the future – I shall pass, or when I pass, indicating a confident expectation of a favorable issue of his present trials, and referring not to the fact that he had gone with the multitude in time past, but to the fact that he would be permitted to go with them in solemn procession to the house of God, and that then he would recall these things, and pour out his soul in the fullness of his emotions. The Septuagint renders this in the future; so also the Latin Vulgate, DeWette, and Prof. Alexander. Luther renders it, For I would gladly go hence with the multitude. It seems clear, therefore, that this does not refer to what had been in the past, but to what he confidently hoped and expected would be in the future. He expected again to go with the multitude to the house of God. Even in his exile, and in his sorrows, he confidently anticipated this, and he says that he would then pour forth the full expression of gratitude – his whole soul – in view of all these things which had occurred. He was now in exile: his heart was overwhelmed with sorrow; he was away from the place of worship – the house of God; he no longer went with others with solemn steps to the sanctuary, but he hoped and expected again to be permitted to do so; and, in view of this, he calls on his soul Psa 42:5 not to be cast down. This interpretation, referring it to the future, also brings this part of the psalm into harmony with the subsequent part Psa 42:8, where the author of the psalm confidently expresses the same hope.
I went with them to the house of God – The tabernacle; the place of public worship. See the notes at Psa 23:6. The Hebrew verb here is also in the future tense, and, in accordance with the interpretation above, the meaning is, I will go, etc. The word occurs only here, and in Isa 38:15, I shall go softly all my years. See the word explained in the notes at that passage. It seems here to be used with reference to a movement in a slow and solemn procession, as in the usual processions connected with public worship among the Hebrews. The meaning is, that he would go with the multitude with seriousness and solemnity, as they went up to the house of God to worship.
With the voice of joy and praise – Chanting hymns to God.
With a multitude that kept holyday – The word here rendered multitude – hamon – is different from that which is employed in the former part of the verse. This is the usual word to denote a multitude. It literally means a noise or sound, as of rain, 1Ki 18:41; then, a multitude or crowd making a noise, as of nations, or of an army, Isa 13:4; Jdg 4:7; Dan 11:11-13. The word rendered that kept holyday – chogeg – from chagag, to dance – means literally dancing; dancing in a circle; and then, keeping a festival, celebrating a holyday, as this was done formerly by leaping and dancing, Exo 5:1; Lev 23:41. The meaning is, that he would join with the multitude in the joyful celebrations of public worship. This was the bright anticipation before him in exile; this cheered and sustained his heart when sinking in despair.
Fuente: Albert Barnes’ Notes on the Bible
Psa 42:4
When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God.
Remembrance of bygone happiness
I. The happiness of Davids former condition.
1. The store of company and society which he had with him. Good company is a very blessed and comfortable accommodation in sundry respects.
(1) An exercise of mens faculties and the powers and abilities of the mind.
(2) A fence against danger and a preservative from sadness and various temptations (Ecc 4:10; Pro 11:14).
(3) An opportunity of doing more good.
2. The place of his resort–the house of God.
(1) Davids practice. He went himself. He tool( others along with him. Where others went before him, he followed them, and went with the multitude; where others stayed behind, he drew them on and carried the multitude along with him; and so he did two duties at once, which are both of them observable of ourselves.
(2) His privilege. He speaks of it as a mercy which then he enjoyed, but now was deprived of; and so would hereby signify unto us what a great mercy this indeed is.
(3) The nature and equality of their employment when there.
(1) The proper work of such assemblies–holy and spiritual performances.
(2) We are taught also from hence how to employ ourselves when we come to these assemblies; namely, in such duties and performances as are proper and agreeable hereunto.
As David went to the house of God in regard of the place, so he was employed in icy and praise in regard of the performances: so should we be likewise; we should not come hither to sleep, to gaze, to talk, to disturb both ourselves and others; but we should come as applying ourselves to the work and business of the time and place, with the voice of joy and praise; as the multitude of those that keep holy-day, as it is here expressed.
II. The impression which the recalling hereof had upon him. His grief was increased. There are none who more bewail the want of the ordinances and means of salvation than those who have formerly enjoyed them, and have been made partakers of them.
1. Because these know what they are. That which makes men to be indifferent in their desires to these matters is because they know not the sweetness which is in them; but now those who have formerly enjoyed them are made sensible in this particular.
2. Their desire is inured and habituated to them; use it is a second nature: now they are accustomed to such holy employments, and therefore they cannot tell how to be without them; it is grievous to them.
3. Satan, and sometimes other enemies, they do also take occasion from hence to enlarge and increase their grief to them, as here in the text, Where is now thy God? (Thomas Horton, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. When I remember these things] Or, these things I shall remember. They often occur to me, and sharpen my distressful feelings. My soul is dissolved, becomes weak as water, when I reflect on what I have had, and on what I have lost. Or, I pour out my soul to myself in deep regrets and complaints, when reflecting on these things. I once enjoyed all the ordinances of God, and now I have none. I once had the joyous communion of saints in God’s ordinances; but that communion no longer exists, for there are no ordinances to support it. There was a multitude to worship God in public; with these I often went: but, alas, this is no more; now there are found only a few solitary individuals who sigh for the desolations of Zion. There we had our holy days, our appointed feasts, to commemorate the wonderful works of the Lord; now there are no processions, no festivals, no joyous assemblies; all is desolation in Zion, and all is mourning in our captivity. I have endeavoured to give a general sense to this verse, but there are several difficulties in it; and different commentators and critics have given it a great variety of translations, and as many different meanings. My plan will not permit me to follow them. Much may be seen in Dr. Horsley’s work on this verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These things; either,
1. Which follow, to wit, my former freedom. Or rather,
2. Last mentioned, my banishment from Gods presence, and mine enemies scoffs and triumphs upon that occasion.
I pour out my soul: this phrase notes either,
1. His fervent prayer, as it is taken, 1Sa 1:15; Psa 62:8. Or,
2. His bitter sorrows, whereby his very heart was almost melted or dissolved, and his spirits spent, and he was ready to faint away; as it is used Job 30:16; Lam 2:12. Compare Psa 22:14. Or rather,
3. Both together; that he breathed out his sorrows and sad complaints unto God by fervent prayers. In me, i.e. within my own breast, between God and my own soul; not openly, lest mine enemies should turn it into matter of rejoicing and insulting over me.
I had gone, to wit, in the way to Jerusalem. And my sorrow was increased by the remembrance of my former enjoyments. Compare Lam 1:7.
With the multitude; according to the custom, and in the company of Israelites, who went thither in great numbers. Compare Psa 84:6,7.
I went with them; or, I led them, encouraging them by my presence and forwardness.
That kept holyday; or, that kept the feast, to wit, the three solemn festival solemnities, which they kept holy unto the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. The verbs are properlyrendered as futures, “I will remember,” &c.,that is,the recollection of this season of distress will give greater zest tothe privileges of God’s worship, when obtained.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When I remember these [things],…. Either the reproaches of his enemies; or rather his past enjoyments of God in his house, he after makes mention of;
I pour out my soul in me, that is, he had no life nor spirit in him, but was quite overwhelmed with distress and anguish; or he poured out his soul in prayer to God, that it might be with him as in times past;
for I had gone with the multitude, I went with them to the house of God; the place of public worship, whither he had often gone, with great pleasure and delight; and, which added thereto, there were many that went along with him; or whom he had “caused to go” g, had brought along with him; which is the sense of the word, only used here and in
Isa 38:15; as Dr. Hammond from R. Tanchum and Aben Walid, has shown: a good man will not only attend divine worship himself, but will bring others with him: but now, he could neither go alone, nor in company, the remembrance of which greatly affected his mind; see Ps 137:1;
with the voice of joy and praise: the people singing psalms, hymns, and spiritual songs;
with a multitude that kept holy day; as especially on the three great festivals in the year, the feasts of passover, pentecost, and tabernacles, when all the males of Israel appeared before God together, and which was a large multitude; and a delightful sight it was to behold them, when they were all engaged in religious worship at once.
g “deduceham”, Tigurine version; “assumebum mihi iilos”, Michaelis; “efficiebam eos in societatem collectos socios esse mihi”, Gussetius, p. 180.
Fuente: John Gill’s Exposition of the Entire Bible
4. When I remember these things This verse is somewhat obscure, on account of the variation of the tenses in the Hebrew. And yet I have no doubt that the true and natural sense is, that David, when he called to remembrance his former condition, experienced so much the greater sadness by comparing it with his present condition. The remembrance, I say, of the past had no small influence in aggravating his misery, from the thought that he, who had formerly acted the part of a leader and standard-bearer in conducting others to the holy assemblies, should now be debarred from access to the temple. We know that those who have been accustomed to suffering from their childhood become insensible to it, and the very continuance of misery produces in us a certain degree of callousness, so that we cease to think of it, or to regard it as anything unusual. It is different with those who have not been so accustomed to it. And, therefore, it is no wonder if David, who had been not one of the common people, but who had lately occupied a chief place among the princes, and had been leader of the foremost ranks among the faithful, should be more grievously disquieted, when he saw himself utterly cast off, and not admitted to a place even among the lowest. Accordingly, I connect the demonstrative pronoun these with the declaration which follows, namely, that he remembered how he had been accustomed to mingle in the company of the godly, and to lead them to the house of God. To pour out the soul is taken metaphorically by some for to give utterance to his grief; others are of opinion, that it signifies to rejoice greatly, or, as we commonly speak, to be melted or dissolved in joy It appears to me that David rather means to say, that his affections were, as it were, melted within him, whether it were from joy or sorrow. As the soul of man sustains him, so long as it keeps its energies collected, so also it sinks within him, and, as it were, vanishes away, when any of the affections, by excessive indulgence, gains the ascendancy. (118) Accordingly, he is said to pour out his soul, who is so excited, that his affections lose their vigor, and begin to flow out. David’s language implies, that his soul melted and fainted within him by the greatness of his sorrow, when he thought of the condition from which he had fallen. If any would rather understand it of joy, the language will admit of such an illustration as this: Formerly I took such a delight in walking foremost in the ranks of the people, and leading them in procession to the sanctuary, that my heart melted within me for joy, and I was quite transported with it: if, therefore, I should again be restored to the same happy condition, all my feelings would be ravished with the same delight. I have, however, already stated what appeared to me to be the best exposition. We must not suppose that David had been overwhelmed with the sorrow of the world; but, as in his present misery he discerned the wrath of God, he sorrowed after a godly sort, because, by his own fault, he had provoked the displeasure of God against him. And, even without touching this reason of his sorrow, we see the source from which it proceeded. Even when afflicted by so many personal privations, he is nevertheless grieved only for the sanctuary, thereby showing that it would have been less distressing to him to have been deprived of life, than to continue in a state of exile from the presence of God. And, indeed, the way in which we ought to regulate all our affections is this, That, on the one hand, our joy may have respect to the paternal love and favor of God towards us, and that, on the other, the only cause of our grief may arise from feeling that he is angry with us. This is the “godly sorrow” of which Paul speaks, 2Co 7:10. By the term number, which in the Hebrew is called סך, sach, David, I have no doubt, intended ranks, or companies in procession; for when they went to the tabernacle on the holy days, they went not in confusion or in crowds, but walked in regular order, (Luk 2:44.)
(118) “ Car ainsi que l’ame de l’homme le soustient tandis qu’elle conserve sa vigueur et la tient comme amasse, aussi elle se fond, et par maniere de dire, s’esvanouit quand quelque affection desmesuree vient a y dominer.” — Fr.
Fuente: Calvin’s Complete Commentary
(4) When I.The conjunction when is not expressed, but may be implied from the next clause. Others render, let me recall these days (i.e., what follows), let me pour out my soul within me (literally, upon me. Comp. Psa. 142:3). But the Authorised Version is better, when I think of it, my heart must overflow. The expression, I pour out my soul upon me, may, however, mean, I weep floods of tears over myself, i.e., over my lot.
For I had gone with the multitude.The LXX. and Vulg., as well as the strangeness of the words rendered multitude and went with them, indicate a corruption of the text. Fortunately the general sense and reference of the verse are independent of the doubtful expressions. The poet indulges in a grateful recollection of some great festival, probably the Feast of Tabernacles. (See LXX.)
That kept holyday.Literally, dancing or reeling. But the word is used absolutely (Exo. 5:1; Lev. 23:41) for keeping a festival, and especially the Feast of Tabernacles. Dancing appears to have been a recognised part of the ceremonial. (Comp. 2Sa. 6:16.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. When I remember these things It is more easy and simple to take “these things” as referring, not to what follows, as some do, but to the psalmist’s sorrow and to the cruel taunts of his enemies; and he appeals to his habit of worship in vindication of his sincerity.
With the voice of joy and praise The description here applies to their great festivals and most public occasions of worship, in which he led the procession with singing and joy,
freely placing himself among the masses, as on the removal of the ark, 2Sa 6:14.
Kept holyday , ( hhagag,) translated “kept holyday,” primarily means, to move, or dance in a circle, and thence to move in a procession, to celebrate a feast. In this last sense it is always rendered in the English version, except in 1Sa 30:16, where it is translated dancing. In the earlier Hebrew history dancing, which was often little else than a graceful keeping of step with the music, was, though not of Mosaic origin, an early accompaniment of their festivals, (Jdg 21:19-23,) and always of public celebrations of victory. Exo 15:20; 2Sa 6:14; see also on Psa 68:11; Psa 68:25. From a too literal construction of David’s words it has been supposed by some that he introduced dancing at the great festivals: but of this there is no evidence, though it reappeared in later Maccabean times. It was universal as a religious ceremony in heathen festivals, but never obtained any permanency among the Hebrews. In Psa 30:11; Psa 149:3; Psa 150:4, a different word is used, where see notes. In the text it means no more than “the multitude, celebrating the feast, ” not a “festive crowd dancing in a circle. ”
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 42:4. When I remember these things, &c. When I call to mind these things, my soul is melted within me; when I marched along under a scarlet canopy to the house of God, with the voice of shout and praise; a tumultuous crowd of people keeping holy-day. The Psalmist says, that his soul was melted within him when he called to mind past times, when on solemn days he paid his devotions at the sanctuary. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Those are the sweetest remembrances, however mingled with tears, which callback past enjoyments of grace and divine fellowship. What can be more refreshing, in a dark hour, when all comfort seems for a season to be withdrawn, than the recollection that in such a place, at such a time, and upon such an occasion, the Lord did manifest himself to my soul? Jacob’s Bethel, and Moses’ bush, opened sources of relief upon numberless occasions of this sort. Gen 32:12 ; Exo 3:2 ; Deu 33:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 42:4 When I remember these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
Ver. 4. When I remember these things ] viz. My present pressures compared with my former happiness, Miserum sane est, fuisse felicem. The Epicures held (but I believe they did not believe themselves therein) that a man might be cheerful amidst the most exquisite torments, ex praeteritarum voluptatum recordatione, by the remembrance of his former pleasures and delights (Cir. de Fin. l. ii.; Sen. de Bon. l. iv. c. 22). David found this here but a slight and sorry comfort, though he better knew how than any of them to make the best of it; and his delights had been far more solid and cordial.
I pour out my soul
For I had gone with a multitude
I went with them to the house of God
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
had gone = shall go.
went = shall go.
holy day = feast day.
Fuente: Companion Bible Notes, Appendices and Graphics
When: Rth 1:21, Job 29:2-25, Job 30:1-31, Lam 4:1, Luk 16:25
I pour: Psa 62:8, 1Sa 1:15, 1Sa 1:16, Job 30:16
for I: 1Ch 15:15-28, 1Ch 16:1-43
with the voice: Psa 81:1-3, Psa 122:1, Deu 16:11, Deu 16:14, Deu 16:15, 2Ch 7:10, 2Ch 30:23-26, Isa 30:29, Nah 1:15
Reciprocal: Neh 12:40 – General Psa 9:14 – in the gates Psa 26:8 – Lord Psa 55:14 – We took sweet counsel together Psa 84:5 – in whose Psa 100:2 – come Psa 102:1 – poureth Psa 122:8 – General Psa 137:1 – we wept Psa 142:2 – poured out Psa 147:1 – and praise Son 1:4 – remember Isa 26:16 – in trouble Isa 58:13 – call Lam 1:7 – remembered Eze 46:10 – General Luk 2:44 – in Act 4:23 – they Rom 5:4 – and experience 1Co 5:8 – feast Phi 3:1 – rejoice Col 2:16 – of an
Fuente: The Treasury of Scripture Knowledge
42:4 When I remember {d} these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
(d) That is, how I led the people to serve you in your tabernacle, and now seeing my contrary estate, I die for sorrow.