{"id":14568,"date":"2022-09-24T05:34:42","date_gmt":"2022-09-24T10:34:42","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-psalms-421\/"},"modified":"2022-09-24T05:34:42","modified_gmt":"2022-09-24T10:34:42","slug":"exegetical-and-hermeneutical-commentary-of-psalms-421","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-psalms-421\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Psalms 42:1"},"content":{"rendered":"

To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God. <\/i><\/b><\/h3>\n

1<\/strong>. As a hind which panteth for water-brooks,<\/p>\n

So panteth my soul for Thee, O God.<\/p>\n

Render hind, not hart<\/em>, for the verb is feminine, and the timorous hind is the apter emblem for the soul. The parallel in Joe 1:20<\/span> (the only other instance of the verb) makes it clear that the figure is suggested by the sufferings of wild animals in a prolonged drought (cp. Jer 14:5<\/span> f.), not by the hind “heated in the chase,” and deterred by the fear of its pursuers from descending into the valley to slake its thirst.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

1, 2<\/strong>. The yearning of the Psalmist’s soul for communion with God.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

As the hart panteth after the water-brooks – <\/B>Margin, brayeth. The word rendered hart – <\/span> ‘ayal<\/I> – means commonly a stag, hart, male deer: Deu 12:15<\/span>; Deu 14:5<\/span>; Isa 35:6<\/span>. The word is masculine, but in this place is joined with a feminine verb, as words of the common gender may be, and thus denotes a hind, or female deer. The word rendered in the text panteth, and in the margin brayeth – <\/span> <\/I>arag<\/I> – occurs only in this place and in Joe 1:20<\/span>, where it is applied to the beasts of the field as crying to God in a time of drought. The word properly means to rise; to ascend; and then, to look up toward anything; to long for. It refers here to the intense desire of the hind, in the heat of day, for water; or, in Joel, to the desire of the cattle for water in a time of drought. Luther renders it cries; the Septuagint and Vulgate render it simply desires.<\/P>

Neither the idea of panting nor braying seems to be in the original word. It is the idea of looking for, longing for, desiring, that is expressed there. By water-brooks are meant the streams that run in vallies. Dr. Thomson (Land and the Book, vol. i., p. 253) says, I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of Central Syria, so subdued by thirst that you could approach quite near them before they fled. There is an idea of tenderness in the reference to the word hart here – female deer, gazelle – which would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn toward them as to all other animals in similar circumstances. We sympathize with them; we pity them; we love them; we feel deeply for them when they are pursued, when they fly away in fear, when they are in want. The following engraving will help us more to appreciate the comparison employed by the psalmist. Nothing could more beautifully or appropriately describe the earnest longing of a soul after God, in the circumstances of the psalmist, than this image.<\/P>

So panteth my soul after thee, O God – <\/B>So earnest a desire have I to come before thee, and to enjoy thy presence and thy favor. So sensible am I of want; so much does my soul need something that can satisfy its desires. This was at first applied to the case of one who was cut off from the privileges of public worship, and who was driven into exile far from the place where he had been accustomed to unite with others in that service Psa 42:4<\/span>; but it will also express the deep and earnest feelings of the heart of piety at all times, and in all circumstances, in regard to God. There is no desire of the soul more intense than that which the pious heart has for God; there is no want more deeply felt than that which is experienced when one who loves God is cut off by any cause from communion with him.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Psa 42:1-11<\/span><\/p>\n

As the heart panteth after the water brooks, so panteth my soul after Thee, O God.<\/em><\/p>\n<\/p>\n

The Korachite psalms<\/strong><\/p>\n

The <\/em>second book of the Psalter, characterized by the use of the Divine name Elohim instead of Jehovah, begins with a cluster of seven psalms (reckoning Psa 43:1-5<\/span>, as one), of which the superscription is most probably regarded as ascribing their authorship to the sons of Korach. These were Levites, and (1Ch 9:19<\/span>, etc.) the office of keepers of the door of the sanctuary had been hereditary in their family from the time of Moses. Some of them were among the faithful adherents of David at Ziklag (1Ch 12:6<\/span>), and in the new model of worship inaugurated by him the Korachites were doorkeepers and musicians. They retained the former office in the second Temple (Nell. 11:19). The ascription of authorship to a group is remarkable, and has led to the suggestion that the superscription does not specify the authors, but the persons for whose use the psalms in question were composed. The Hebrew would bear either meaning; but if the later is adopted, all these psalms are anonymous. The same construction is found in Book I. in Psa 25:1-22<\/span>; Psa 26:1-12<\/span>; Psa 27:1-14<\/span>; Psa 28:1-9<\/span>; Psa 35:1-28<\/span>; Psa 37:1-40<\/span>., where it is obviously the designation of authorship, and it is naturally taken to have the same force in these Korachite psahns. It has been conjectured by Delitzsch that the Korachite Psalms originally formed a separate collection entitled Songs of the Sons of Korach, and that this title afterwards passed over into the superscriptions when they were incorporated in the Psalter. The supposition is unnecessary. It was not literary fame which psalmists hungered for. The actual author, as one of a band of kinsmen who worked and sang together, would, not unnaturally, be content to sink his individuality and let his songs go forth as that of the band. Clearly the superscriptions rested upon some tradition or knowledge, else defective information would not have been acknowledged as it is in this one; but some name would have been coined to fill the gap. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n

Over the aqueducts of water<\/strong><\/p>\n

The <\/em>Hebrew term is apheek; <\/em>and in the original the clause reads, al apheekaiyrnayim, <\/em>which may be translated, over the aqueducts of water. Aqueducts are, and always must have been, very common in Palestine, not only for bringing water to waterless towns, but also for the purpose of irrigating gardens. Ruined remains of these structures are to be found everywhere throughout the country. It seems certain that there must have been a familiar technical term for them in Hebrew, and that the writers of the Bible, who draw their imagery so largely from the features of garden culture, must have referred to these precious water-channels. One word in Hebrew, the sense of which seems to have been entirely overlooked, must plainly have borne this meaning, the word apheek<\/em>, which occurs eighteen times in the Old Testament, and also in some names of places, as Aphaik, near Beth-boron. The translators of our Authorized Version have been able to make but little of it, rendering it by seven different words, most frequently by river, which it cannot possibly mean. The word comes from Aphak<\/em>, restrained, or forced, and this is the main idea of an aqueduct, which is a structure formed for the purpose of constraining or forcing a stream of water to flow in a desired direction. So strongly were the Palestine aqueducts made, that their ruins, probably in some places two thousand years old, remain to this day. In rare instances (there is one at Jerusalem) they are fashioned of bored stones. Sometimes for a short distance they are cut as open grooves in the hard limestone of the hills, or as small channels bored through their sides. When the level required it, they are built up stone structures above ground. But the aqueducts of Palestine mostly consist of earthenware pipes, laid on or underground in a casing of strong cement. Apheek, I contend, in its technical sense stands for an ordinary covered Palestine aqueduct, but it is also poetically applied to the natural underground channels, which supply springs and to the gorge-like, rocky beds of some mountain streams which appear like huge, open aqueducts . . . The psalmist thirsts for God, and longs to taste again the joy of His house, like the parched and weary hind who comes to a covered channel conveying the living waters of some far-off spring across the intervening desert. She scents the precious current in its bed of adamantine cement, or hears its rippling flow close beneath her feet, or, perchance, sees it deep down through one of the narrow air holes; and as she agonises for the inaccessible draught, she pants over the aqueducts of water. (James Nell, M. A.<\/em>)<\/p>\n<\/p>\n

The soul compared to a hind<\/strong><\/p>\n

The soul is feminine in Hebrew, and is here compared to the female deer, for pants is the feminine form of the verb, though its noun is masculine. It is better, therefore, to translate hind than hart. The soul is the seat of emotions and desires. It pants and thirsts, is cast down and disquieted; it is poured out; it can be bidden to hope. Thus tremulous, timid, mobile, it is beautifully compared to a hind. The true object of its longings is always God, however little it knows for what it is thirsting. But they are happy in their very yearnings who are conscious of the true direction of these, and can say that it is God for whom they are athirst. The correspondence between mans needs and their true object is involved in that name the living God; for a heart can rest only in one all-sufficient Person, and must have a heart to throb against. But no finite being can still them; and after all sweetnesses of human loves and helps of human strengths, the souls thirst remains unslaked, and the Person who is enough must be the living God. The difference between the devout and the worldly man is just that the one can only say, My soul pants and thirsts, and the other can add after Thee, O God. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n

The religious aspects of a soul in earnest<\/strong><\/p>\n


I. <\/strong>Intensely thirsting after God. This craving for the living God–<\/p>\n

1. <\/strong>Renders all logical arguments for a Supreme Being unnecessary.<\/p>\n

2. <\/strong>Indicates the only method for elevating the race.<\/p>\n


II. <\/strong>Greatly distressed on account of the wicked.<\/p>\n

1. <\/strong>Taunted on account of his religion.<\/p>\n

2. <\/strong>Deprived of the public privileges of his religion.<\/p>\n


III. <\/strong>Anxiously expostulating with self on account of despondency.<\/p>\n

1. <\/strong>He inquired into the reason.<\/p>\n

2. <\/strong>He resolved upon the remedy. (Homilist.<\/em>)<\/p>\n<\/p>\n

Religious depression<\/strong><\/p>\n


I. <\/strong>The causes of Davids despondency.<\/p>\n

1. <\/strong>The thirst for God.<\/p>\n

2. <\/strong>The temporary loss of the sense of Gods personality.<\/p>\n

Let us search our own experience. What we want is, we shall find, not infinitude, but a boundless One; not to feel that love is the law of this universe, but to feel One whose name is Love. For else, if in this world of order there be no One in whose bosom that order is centred, and of whose Being it is the expression: in this world of manifold contrivance, no Personal Affection which gave to the skies their trembling tenderness, and to the snow its purity: then order, affection, contrivance, wisdom, are only horrible abstractions, and we are in the dreary universe alone. Foremost in the declaration of this truth was the Jewish religion. It proclaimed–not Let us meditate on the Adorable light, it shall guide our intellects–which is the most sacred verse of the Hindoo sacred books: but Thus saith the Lord, I am, that I am. In that word I am, is declared Personality; and it contains, too, in the expression, Thus saith, the real idea of a revelation, viz., the voluntary approach of the Creator to the creature. Accordingly, these Jewish psalms are remarkable for that personal tenderness towards God–those outbursts of passionate individual attachment which are in every page. How different this from the God of the theologian–a God that was, but scarcely is: and from the God of the philosopher–a mere abstraction, a law into which all other laws are resolved. Quite differently speaks the Bible of God. Not as a Law: but as the Life of all that is–the Being who feels and is felt–is loved and loves again–counts the hairs of my head: feeds the ravens, and clothes the lilies: hears my prayers, and interprets them through a Spirit which has affinity with my spirit. It is a dark moment when the sense of that personality is lost: more terrible than the doubt of immortality. For of the two–eternity without a personal God, or God for seventy years without immortality no one after Davids heart would hesitate, Give me God for life, to know and be known by Him. No thought is more hideous than that of an eternity without Him. My soul is athirst for God. The desire for immortality is second to the desire for God.<\/p>\n

3. <\/strong>The taunts of scoffers. Where is now thy God? (Psa 42:3<\/span>). This is ever the way in religious perplexity: the unsympathizing world taunts or misunderstands. In spiritual grief they ask, why is he not like others? In bereavement they call your deep sorrow unbelief. In misfortune they comfort you, like Jobs friends, by calling it a visitation. Or like the barbarians at Melita, when the viper fastened on Pauls hand: no doubt they call you an infidel, though your soul be crying after God. Specially in that dark and awful hour, when He called on God, Eloi, Eloi: they said, Let be: let us see whether Elias will come to save Him.<\/p>\n


II. <\/strong>Davids consolation.<\/p>\n

1. <\/strong>And first, in hope (verse 5): distinguish between the feelings of faith that God is present, and the hope of faith that He will be so. There are hours in which physical derangement darkens the windows of the soul; days in which shattered nerves make life simply endurance; months and years in which intellectual difficulties, pressing for solution, shut out God. Then faith must be replaced by hope. What I do thou knowest not now; but thou shalt know hereafter. Clouds and darkness are round about Him: but righteousness and truth are the habitation of His throne.<\/p>\n

2. <\/strong>This hope was in God. The mistake we make is to look for a source of comfort in ourselves: self-contemplation instead of gazing upon God. In other words, we look for comfort precisely where comfort never can be. For first, it is impossible to derive consolation from our own feelings, because of their mutability. Nor can we gain comfort from our own acts, because in a low state we cannot justly judge them. And we lose time in remorse. In God alone is our hope. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n

Living thirst<\/strong><\/p>\n

This <\/em>language is that of the true Christian believer. The strength that he feels is not the strength of a transient passion of the heart, but the thirst of an enlightened, sanctified, and believing soul. The object of that thirst is God. Its object indicates its origin; for a thirst that stretches upwards to God originates with the inspiration of God, and, like true religion, must have had its origin in God. This thirst is caused by admiration of God; by love of God; by desire after His holiness and His presence, and His promised restoration of all things. But how does the Christian reach the element that will satisfy this the thirst of his soul?<\/p>\n

1. <\/strong>First, by thinking upon Him. A Christian in solitude and in silence can think of God. The literary man can think of literature, and hold communion with the spirits of departed literati through the medium of the writings they have left behind them. The statesman can think of great political questions, and his mind can be absorbed with them. Now, communion with God, thinking of Him, what He is, what He has done what He has promised to do, what He will give, and what He has given, is really letting the water pot descend into that better than Jacobs well, to bring from its cool depths that which will satisfy our thirst for God, for the living God.<\/p>\n

2. <\/strong>A Christian will try to satisfy his thirst for God by reading His holy Word. What is the Bible? Just a description of what God is. It is poetry, and oratory, and history, and all the resources of human thought, of human genius, inspired by the Spirit of God, designed to stimulate your thirst for Him, and to bring you into closer contact with the inexhaustible Fountain out of which you may drink freely.<\/p>\n

3. <\/strong>In the next place, you gratify this thirst, and you deepen it also while you do so, in the exercises of public prayer and praise, and public worship.<\/p>\n

4. <\/strong>And we gratify this thirst, as well as excite it, by appearing from time to time at the table of our blessed Lord. (J. Cumming, D. D.<\/em>)<\/p>\n<\/p>\n

Thirsting for God<\/strong><\/p>\n


I. <\/strong>The causes of this spiritual thirst.<\/p>\n

1. <\/strong>Admiration of the Divine attributes.<\/p>\n

2. <\/strong>Love for the Divine Being,<\/p>\n

3. <\/strong>A lively sense of Divine goodness in the dispensation of both temporal and spiritual benefits.<\/p>\n

4. <\/strong>A deep sense of his wants as a sinner.<\/p>\n

5. <\/strong>A conviction of the inadequacy of his inward sources of happiness, and of the unsatisfying nature of all sublunary enjoyments.<\/p>\n

6. <\/strong>The afflictions which he is called to endure.<\/p>\n


II. <\/strong>The means by which the Christian seeks to gratify this spiritual thirst.<\/p>\n

1. <\/strong>The studious reading of Gods Word.<\/p>\n

2. <\/strong>The exercise of devout and holy contemplation.<\/p>\n

3. <\/strong>Prayer and praise.<\/p>\n

4. <\/strong>Avoidance of sin.<\/p>\n

5. <\/strong>Eye fixed on heaven. (G. Thacker.<\/em>)<\/p>\n<\/p>\n

Panting after God<\/strong><\/p>\n

Genuine <\/em>piety is the tendency of the soul towards God; the aspiration of the immortal spirit after the great Father of spirits, in a desire to know Him and to be like Him.<\/p>\n


I. <\/strong>How Is A desire to know God and to be like him implanted and cherished in the heart of man? All true piety, all genuine devotion in fallen man, has a near and intimate connection with the Lord Jesus, and is dependent on Him. It is by His mediation that the devout soul aspires towards the blessed God; it thirsts for fuller and clearer discoveries of His glories, as they shine with a mild effulgence in the person of His incarnate Son; it longs to attain that conformity to Him of which it sees in Jesus Christ the perfect model.<\/p>\n


II. <\/strong>The excellence of this panting of the soul after God, this vital principle of all genuine piety.<\/p>\n

1. <\/strong>It is a most ennobling principle; it elevates and purifies the soul, and produces in the character all that is lovely and of good report.<\/p>\n

2. <\/strong>It is a most active principle. From a world groaning under the ruins of the apostasy, where darkness, and pollution, and misery prevail, and death reigns, the child of God looks up to that glorious Being whose essence pervades the universe, and whose perfections and blessedness are immense, unchanging, and eternal, and he longs to know and resemble Him.<\/p>\n

3. <\/strong>It is a permanent and unfailing principle. Each changing scene of his earthly pilgrimage affords the devout man opportunity of growing in the knowledge and the likeness of God, and the touch of death at which his material frame returns to its native dust, does but release his spirit from every clog, that she may rise unencumbered to see Him as He is and know even as she is known. (Bishop Armstrong.<\/em>)<\/p>\n<\/p>\n

The panting hart<\/strong><\/p>\n

In <\/em>this state of mind there is something sad. But something commendable also. For the next best thing to having close communion with God is to be wretched until we find Him.<\/p>\n


I. <\/strong>The object of the desire which is here described. It was for God. Probably this psalm belongs to the time of the revolt of Absalom. But Davids desire is not for lost royalties, wealth, palaces, children: no, nor the temple, nor his country, but God. He longed to appear again before God, so that–<\/p>\n

1. <\/strong>He might unite in the worship of the people.<\/p>\n

2. <\/strong>Gain restored confidence as to his interest in the love of God, and to have it shed abroad in his heart. May such desires be ours.<\/p>\n


II. <\/strong>The characteristics of this desire.<\/p>\n

1. <\/strong>Directness. The hart panteth, there can be no doubt what for. So with David, he goes straight to the point. He knew what he needed.<\/p>\n

2. <\/strong>Unity. As the hart longs for nothing but the water brooks, so David for God only. Have you ever seen a little child that has lost its way crying in the streets for mother? Now, you shall give that child what you will, but it will not stay crying for mother. I know it is thus with all the family of God in regard to an absent God.<\/p>\n

3. <\/strong>The intensity of this desire. How awful is thirst. In a long and weary march soldiers have been able to endure much want of solid food, but–as in the marches of Alexander–they have died by hundreds from thirst.<\/p>\n

4. <\/strong>Its vitality. Thirst is connected with the very springs of life. Men must drink or die.<\/p>\n

5. <\/strong>And it is an expressive desire. The Scotch version reads–Like as the hart for water brooks, In thirst doth pant and bray. And in the margin of our Bibles it reads, As the hart brayeth, etc. The hart, usually so silent, now begins to bray in its agony. So the believer hath a desire which forceth itself into expression. It may be inarticulate, groanings which cannot be uttered, but they are all the more sincere and deep. In all ways will he express before God his great desire.<\/p>\n


III. <\/strong>Its exciting causes.<\/p>\n

1. <\/strong>Something inward, the secret life within. A camel does not pant after water brooks, because it carries its own supplies of water within it; but the hart does because it has no such resources.<\/p>\n

2. <\/strong>But also something outward. The hart because of the heat, the distance, the dogs. So the believer. The source of Davids longings lay partly in the past. We remember delightful seasons gone by. Also from the present, lie was at that moment in eminent distress. And the future. Hope thou in God, saith he, for I shall yet praise Him.<\/p>\n


IV. <\/strong>Comfortable encouragements. There is no thirst like the thirst of the man who has once known what the sweetness of the wine of heaven is. A poor king must be poor indeed. Yet out of our strong desires after God there come these comforts.<\/p>\n

1. <\/strong>The thought–whence come they? This desire is a gift from God.<\/p>\n

2. <\/strong>If He has given it me, will He not fulfil it?<\/p>\n

3. <\/strong>And if I have wandered from my God, tie is willing to forgive. Let us return to Him, then, and let us recollect that when we return we shall soon be uplifted into the light. It does not take long for the Lord to make summer-time in the wintry heart. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

Thirsting for God<\/strong><\/p>\n


I. <\/strong>The object of the psalmists desire–God. By which he means–<\/p>\n

1. <\/strong>A sense of Gods favour.<\/p>\n

2. <\/strong>A sight of Gods glory, so that he might not merely know that God was glorious, but that he might feel it.<\/p>\n

3. <\/strong>The enjoyment of Gods presence. Hence it was that he longed after Gods house, for it was there that so often God had met him and had satisfied this thirst of his soul.<\/p>\n


II. <\/strong>The strength of his desire. My <\/em>soul panteth, yea, etc. This was his souls deep yearning. Hence we learn–<\/p>\n

1. <\/strong>That a soul really desiring God can be satisfied with nothing else. Nor–<\/p>\n

2. <\/strong>With but a little of Him. It is not a drop or a taste of the water brook that quiets the panting deer. He plunges into it and drinks eagerly of it. And so with our souls. The more these blessed waters are drunk the more they are relished and desired.<\/p>\n

3. <\/strong>The cause which made David thus earnestly desire God. It was his affliction, and his inward distress and darkness. And this is Gods gracious purpose in letting such things come upon us. Do not be dismayed if you can only say, I wish I did thus thirst. We are saved not for our thirst, but for Christs sake. (C. Bradley, M. A.<\/em>)<\/p>\n<\/p>\n

The longing for God<\/strong><\/p>\n


I. <\/strong>What this longing of David was. It was not, observe, his lost crown that he most longed for; nor the broken peace of his kingdom; nor even Absalom his son; he had deeper longings than these; he had a deeper need than they could supply. What he did long for was God Himself; for God, he knew, was the strength of his heart, and the only portion which could satisfy him for ever.<\/p>\n


II. <\/strong>This longing is common to Gods saints (2Co 5:4<\/span>; 2Ti 4:8<\/span>; Tit 2:13<\/span>; 2Pe 3:12<\/span>; Rev 22:20<\/span>). A great part of our nature is made for feeling; a great portion of our life is made up of it; every moment is full of love, and hope, and desire, and fear; and Christ who claims the whole man will not pass over these levers of action, these moving powers of the whole man, as of no importance. Let us give them their proper place; and if David, and Paul, and Peter, and John, mark out a longing after God as the healthy state of the soul, let us not be satisfied if we are strangers to such a longing.<\/p>\n


III. <\/strong>How the presence of this longing is an earnest of complete blessedness. Gods Holy Spirit is Himself the water brook for mans consolation; and He comes, as the Nile when it overflows its banks, and wherever there is a channel, or an aperture, or even a crack in the dry and thirsty soil, there He pours in the life-giving streams of comfort and of love, as one who knows not how to give and to bless enough. Your mourning heart is opened by its very grief, and He is come to bless it. Doubt Him not. Doubt not but that the same Spirit will restore you to peace and joy; will fill you with the assurance of fresh hope; will strengthen you to bear meekly the yoke which He shall lay upon you; will make you to overflow with love, and give you even upon earth a foretaste of heaven. (Canon Morse.<\/em>)<\/p>\n<\/p>\n

Desire after God<\/strong><\/p>\n


I. <\/strong>Divine in its source. Desires are the pulses of the soul. We are that in the sight of God which we habitually desire and aim to be. Archbishop Leighton said, I should utterly despair of my own religion, were it not for that text, Blessed are they that do hunger and thirst after righteousness.<\/p>\n


II. <\/strong>Intense in its degree. Thirst is the strongest feeling we know. It is the established order of nature, and an original law in the constitution of the mind, that love should create love; and if this obtain in the measures and intercourse of human kindness, much more might we expect it to prevail in the sacred converse which is held between earth and heaven–spirits are not thus finely touched, but to fine issues.<\/p>\n


III. <\/strong>Practical in its tendency, and ennobling in its influence. A pure affection towards an earthly object exalts the soul in which it dwells, by associating anothers happiness with our own; according to Wordsworths fine line–Love betters that is best, by strengthening those fine ties which ally us to the side of virtue. How much more must this be the case with our religious emotions, where the object is infinite and the benefactor is Divine.<\/p>\n


IV. <\/strong>Prophetic of its own fulfilment.<\/p>\n

Panting after God<\/strong><\/p>\n


I. <\/strong>The believing pant after the favour of God. The most luxurious pasture, or the securest shade and retreat of the forest has no attraction for the hart panting in the agony of thirst for the water brook; and what were honour, power, or wealth to trembling sinners, if that which alone can meet their necessities be withheld?<\/p>\n


II. <\/strong>The believing pant after resemblance to God. This is a part of salvation as well as the former, and the two are inseparably connected. No man has the favour of God that does not aspire to be like Him, and no man who is like God is without His favour and complacential regard.<\/p>\n


III. <\/strong>The believing pant after spiritual intercourse and communion with God.<\/p>\n


IV. <\/strong>The believing pant after the presence and enjoyment of God in heaven. This is the final and glorious issue to which their hopes and desires are habitually directed; all that they pant after in God on earth shall in that better country be possessed fully and for ever. (J. Kirkwood.<\/em>)<\/p>\n<\/p>\n

The souls thirst for God<\/strong><\/p>\n

Such <\/em>psalms as this and the sixty-third are as important items in the history of man as the hieroglyphics of Egypt, or the cuneiform inscriptions of Assyria, or the stone implements of prehistoric times: if you are to have a complete system of anthropology, to investigate and know what man really is, it is manifest that you must take account of the aspirations of his soul, as well as of the power of his intellect or the skill of his hands. Conceive an investigation as to the nature of man being made by some one quite fresh to the subject–say an inhabitant of Jupiter or Saturn: conceive such an investigator to have examined our ships and our steam engines and our agriculture, our books of science, our treatises on law and medicine and what not: and suppose that when all this was done, and our distant visitor was forming his opinion about man, he suddenly stumbled upon a book containing such words as these. My soul is athirst for God, etc.; suppose this, and what would be the result? Certainly this at least, our investigator would say, this is quite a new view of man: thirst for the living God And that is something very different in kind from agriculture and commerce and steam engines and law and medicine–all these things might exist, and be the things upon which the mind of man fully occupied itself–but a soul thirsting for the living God–that is something totally different in kind from what I had hitherto imagined man to be: I must begin my examination of man all over again. And surely, if we consider the manner in which the different parts of this wonderful universe fit one into another, and exhibit consistency and order and unity, the thirst of the human soul for God is a good argument that there is a God to be thirsted for. When the hart seeks the water brooks, it is no speculative voyage of discovery upon which the poor creature goes. The living creature and the water are close akin to each other: if you analyze the animals substance you will find that water constitutes a large proportion of it: and though this does not prove that every hart that is thirsty will at once be fortunate enough to find a water brook, it is a good proof that water is what the animal must find if it is not to die, and it gives a strong reason to believe that the water brooks will somehow be found. And this gives us a rough suggestion of the argument for the Being of God, arising from the thirst for God which the human soul is undoubtedly capable of feeling: men would not thirst for that with which their own nature has no affinity: it is the unseen presence of the Spirit of God–that Spirit which was breathed into man when he became a living soul it is this presence which makes him thirst for God Himself, and which assures him that there is a God without whom he cannot live, in whose presence there is fulness of joy, and at whose right hand there is pleasure for evermore. One might have fancied or even hoped that the truth of Gods being, which was evidently the support of human souls three thousand years ago, would not have been questioned now, but as there were persons in those days who were ready at once to turn upon a believer in trouble and ask him scornfully, Where is thy God now? and as there were others who were prepared to assert dogmatically, There is no God, so it has been true ever since that the being of God has been liable to be denied. Of course that which you cannot see it is always easy to deny. Who can contradict you? Is not one mans No as good as another mans Aye? (Bishop Harvey Goodwin.<\/em>)<\/p>\n<\/p>\n

Mans craving for God<\/strong><\/p>\n

Both <\/em>these psalms are by the Sons of Koraeh, a family of Levites whose inheritance lay on the eastern side of Jordan. They were appointed doorkeepers of the Tabernacle. They possessed the Hebrew faculty for music in a high degree; and some of them possessed the closely allied faculty of poetical conception and utterance, and became singers in both senses of that word, composing the psalms which they afterwards set to music and chanted in the Temple. Dwelling on the other side of Jordan, it was often impossible for them to reach Jerusalem. Many <\/em>of the Korachite psalms were composed when they were thus kept from their loved work. They abound in expressions of intense passionate desire to appear before the Lord. If we ask, Why this intense craving for the Temple and its services, the sons of Koraeh reply: It is because we want Him, the Living God. Do these words express one of the primitive intuitions, one of the profoundest yearnings and desires of every human heart, a yearning which no words can adequately utter, much more over-state? Is this the secret of the restlessness which underlies all our rest–that we want God, and cannot be at peace until He lift up upon us the light of His countenance? We are denizens of two worlds, the natural and the spiritual, and these two, opposed as they may seem, are really one, since the natural world is but the body, the complex phenomenon and organ of the spiritual. So manifold are the ways in which the sense of a Divine Presence is quickened within us, and our need of that Presence, that it is hard to select those which are most suggestive and impressive Only as we trust, love and reverence God, can the cry of our heart be stilled, and the infinite hunger of the soul be satisfied. (Samuel Cox, D. D.<\/em>)<\/p>\n<\/p>\n

Religious affections attended with increase of spiritual longing<\/strong><\/p>\n

The higher the gracious affections are raised, observes Edwards, the more is a spiritual appetite after spiritual attainments increased; but the false affections rest satisfied in themselves.<\/p>\n


I. <\/strong>Marks of the true affection.<\/p>\n

1. <\/strong>The more a true Christian loves God, the more he desires to love Him.<\/p>\n

2. <\/strong>The greatest eminency has no tendency to satiety.<\/p>\n

3. <\/strong>Spiritual enjoyments are soul-satisfying.<\/p>\n


II. <\/strong>Marks of the false affections.<\/p>\n

1. <\/strong>As the false affections arise, the desire for more grace is abated.<\/p>\n

2. <\/strong>As soon as the soul is convinced that its title to heaven is sure, all its desires are satisfied.<\/p>\n


III. <\/strong>If hypocrites profess to have the true affections, all their desires are for by-ends.<\/p>\n

1. <\/strong>They long after clearer discoveries, but it is that they may be the better satisfied with themselves.<\/p>\n

2. <\/strong>Or their longings are forced, because they think they must have them.<\/p>\n


IV. <\/strong>Good signs of grace.<\/p>\n

1. <\/strong>A longing after a more holy heart.<\/p>\n

2. <\/strong>A longing after a more holy life. (Lewis O. Thompson.<\/em>)<\/p>\n<\/p>\n

Thirsting for God<\/strong><\/p>\n


I. <\/strong>Man needs God.<\/p>\n

1. <\/strong>Think how helpless we are in the presence of all the mysteries of life without God.<\/p>\n

2. <\/strong>Think of the far greater mysteries of a moral and spiritual kind by which we are surrounded; how the wicked appear to triumph over the righteous, how the kingdom of darkness seems likely to gain the victory over the kingdom of light; and then ask what rest we can find, unless we believe and know that God ruleth over all, and that He will yet bring all things into subjection unto Him.<\/p>\n

3. <\/strong>Think of the awful power of sin, how it enslaves the soul and oppresses the heart and troubles the conscience; how it spreads like fire and like pestilence, carrying death and desolation wherever it goes; and then ask how we are to be delivered from this terrible destroyer, except by the power of the living God.<\/p>\n

4. <\/strong>Think how we need God in all the temptations and trials, the perplexities and cares, the business and toil and responsibility.<\/p>\n


II. <\/strong>God gives himself to man. Just as He gives light and beauty for the eye, sound and music for the ear, bread for the hunger and water for the thirst of the body, so He gives Himself, for the satisfaction of the soul. It remains for us to abide in fellowship with Him, to walk all the day in the light of His countenance, and to make our life on earth a pledge and earnest of the nobler and diviner life of heaven. (G. Hunsworth, M. A.<\/em>)<\/p>\n<\/p>\n

God<\/strong><\/p>\n


I. <\/strong>As A personality.<\/p>\n

1. <\/strong>That He is as distinct from the universe as the architect from the building, the author from his book, admits of no rational doubt.<\/p>\n

2. <\/strong>We believe in His personality<\/p>\n

(1)<\/strong> Because we have it. Could He give what He has not?<\/p>\n

(2)<\/strong> Because we instinctively believe it, and<\/p>\n

(3)<\/strong>Because the Bible declares it.<\/p>\n


II. <\/strong>As a living personality. The living God. The world abounds with dead gods, but the God is living, consciously, independently, actively, ubiquitously. The God of modern Christendom is rather the God that was living in Old Testament times, and in the days of Christ, than the God that is living here, and with every man.<\/p>\n


III. <\/strong>As a living personality craved after by the human soul. My soul thirsteth for the living God.<\/p>\n

1. <\/strong>The soul is constitutionally theistic. It believes in God.<\/p>\n

2. <\/strong>The soul is immensely great. Nothing but God can satisfy it. It will not be satisfied with His works, however vast and lovely, it must have Him Himself. (Homilist.<\/em>)<\/p>\n<\/p>\n

Thirsting for God<\/strong><\/p>\n

As the hunted hart; as the hart flying from the enemy, more dead than living; as the overrun, overborne, imperilled hart pants and cries for the water brooks, so . . . then we fill in our human experience; for if we are living any life at all we are hunted, persecuted, threatened. Until we are sensible of being hunted we cannot pray much. As the hart panteth after the water brooks, so . . . The so is balanced by the as. These words of manner must be equal the one to the other; the hart will be ashamed of them if it should ever come to know that so quiet, tame speech addressed to heaven is supposed to represent its earnestness when it is hunted by furious hounds. As the hart . . . Then this soul-panting after God is natural. Whatever is natural admits of legitimate satisfaction; whatever is acquired grows by what it feeds on until it works out the ruin of its devotee. No hart ever panted after wine; no bird in the air ever fluttered because of a desire to be intoxicated. When we lose or leave the line of nature we become weak, infatuated, lost. Tertullian says the natural response of the human heart is Christian. So panteth my soul after Thee, O God. Yea, for nothing less. Man needs all God. Every sinner needs the whole Cross. Every flower needs the whole solar system. Herein is the mystery of Divine passion and love, that we can all have a whole–a mystery, mayhap a contradiction in words, but a sweet reality in experience. For Thee, O God. Then for nothing strange. As the water brooks were made for the chased or panting hart, so God lives to satisfy the soul of man. Herein see the greatness of the soul of man. What does that soul need to fill it and satisfy it, and quiet it, and give it all its possible consciousness of glory? It needs the living God. Atheists themselves are intermittently religious. Even God-deniers are in some degree in an unconscious sense God-seekers. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n

The feelings and sentiments of a renewed soul<\/strong><\/p>\n


I. <\/strong>From whence does this vehement breathing after God arise? It evidently arises from a deep sense of our own insufficiency, and the insufficiency of any creature, however accomplished or perfect, to render the soul happy. The soul, brought to feel its own indigence, is encouraged to look forward with hope, and made to thirst after God, the living God,<\/p>\n


II. <\/strong>What is implied in this thirsting for God?<\/p>\n

1. <\/strong>An experimental feeling of the love of God.<\/p>\n

2. <\/strong>Delight in every means, in every duty, in every ordinance of Divine appointment, where He hath promised to meet with His humble worshippers, and to bless them.<\/p>\n

3. <\/strong>A heart disposed to wrestle with every difficulty that obstructs our access to God, and stands in the way of the full enjoyment of Him, as reconciled to us, and at peace with us.<\/p>\n

4. <\/strong>This thirsting for God never fails to be accompanied with longing desires to be with the Lord, and to behold His glory. Sooner may iron cease to be attracted by the lodestone, or the sparks cease to fly upwards, or the rivers to roll towards the ocean, than a soul thirsting for God should sit down satisfied with any attainments at which it can arrive in this mixed and imperfect state. (T. Gordon.<\/em>)<\/p>\n<\/p>\n

The soul of man has no resource independent of God<\/strong><\/p>\n

A camel does not pant after water brooks, because it carries its own water within it; but the hart does, because it has no inward resources. After being hunted on a hot day, it has no inward supplies; it is drained of its moisture. So are we. We do not carry a store of grace within of our own upon which we can rely; we need to come again, and again, and again, to the Divine fountain, and drink again from the eternal spring. Hence it is because we have a new life, and that life is dependent upon God, and has all its fresh springs in Him, that therefore we pant and thirst after Him. O Christian, if you had a sacred life which could be maintained by its own energies within, you might do without your God, but since you are naked, and poor, and miserable, apart from Him, you must come and drink day by day of the living springs, or else you faint and die. (C. H. Spurgeon.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

PSALM XLII<\/B><\/P>

<\/P>

The psalmist earnestly longs for the ordinances of the Lord’s<\/I><\/P>

house<\/I>, 1-4;<\/P>

describes his deep distress<\/I>, 5-7;<\/P>

endeavours to take comfort from the consideration that the Lord<\/I><\/P>

would appear in his behalf<\/I>, 8, 9;<\/P>

speaks of the insults of his enemies<\/I>, 10;<\/P>

and again takes encouragement<\/I>, 11. <\/P>


<\/P>

NOTES ON PSALM XLII<\/B><\/P>

<\/P>

The title, To the chief Musician giving instruction to the sons<\/I> of Korah<\/I>. This is the first of the Psalms that has this title prefixed, and it is probable that such Psalms were composed by the descendants of Korah<\/I> during the Babylonish captivity, or by some eminent person among those descendants, and that they were used by the Israelites during their long captivity, as means of consolation: and, indeed, most of the Psalms which bear this inscription are of the consoling kind and the sentiments appear to belong to that period of the Jewish history, and to none other. The word maskil<\/I>, from sakal<\/I>, signifies to make<\/I> wise<\/I>, to direct wisely<\/I>, to give instruction<\/I>; and here is so understood by our translators, who have left this signification in the margin<\/I>; and so the Versions<\/I> in general.<\/P>

<\/P>

The Syriac<\/I> says, “It is a Psalm which David sung when he was an exile, and desired to return to Jerusalem.” The Arabic<\/I> says: “A Psalm for the backsliding Jews.”<\/P>

<\/P>

Verse 1<\/span>. As the hart panteth after the water brooks<\/B><\/I>] The hart<\/I> is not only fond of feeding near some water for the benefit of drinking<\/I>, “but when he is hard hunted, and nearly spent, he will take to some river or brook, in which,” says Tuberville<\/I>, “he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water<\/I>, all but his very nose<\/I>; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water<\/I> as their last refuge<\/I>.” – Tuberville’s<\/I> Art of Venerie, chap. xl. Lond. 4to., 1611.<\/P>

<\/P>

The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge<\/I>. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God<\/I>, for the living God<\/I>! for him who can give life<\/I>, and save from death<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

After thee; <\/B>after the enjoyment of thee in thy sanctuary, as it appears from Psa 42:4<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1, 2.<\/B> Compare (Ps63:1<\/span>). <\/P>

panteth<\/B>desires in astate of exhaustion.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

As the hart panteth after the water brooks<\/strong>,…. Either through a natural thirst that creature is said to have; or through the heat of the summer season; and especially when hunted by dogs, it betakes itself to rivers of water, partly to make its escape, and partly to extinguish its thirst, and refresh itself. The word here used denotes the cry of the hart, when in distress for water, and pants after it, and is peculiar to it; and the verb being of the feminine gender, hence the Septuagint render it the “hind”; and Kimchi conjectures that the reason of it may be, because the voice of the female may be stronger than that of the male; but the contrary is asserted by the philosopher c, who says, that the male harts cry much stronger than the females; and that the voice of the female is short, but that of the male is long, or protracted. Schindler d gives three reasons why these creatures are so desirous of water; because they were in desert places, where water was wanting; and another, that being heated by destroying and eating serpents, they coveted water to refresh themselves; and the third, when followed by dogs, they betake themselves into the water, and go into that for safety;<\/p>\n

so panteth my soul after thee, O God<\/strong>; being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances: some render the words, “as the field”, or “meadow, desires the shower”, c. e or thirsts after it when parched with drought; see Isa 35:7<\/span>; and by these metaphors, one or the other, is expressed the psalmist’s violent and eager thirst after the enjoyment of God in public worship.<\/p>\n

c Aristot. Hist. Animal. l. 4. c. 11. d Lexic. Pentaglott. col. 68. so Kimchi. e Sept. & Symmachus apud Drusium.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

(Heb.: 42:2-6)<\/strong> The poet compares the thirsting of his soul after God to the thirsting of a stag. (like other names of animals is epicoene, so that there is no necessity to adopt Bttcher’s emendation ) is construed with a feminine predicate in order to indicate the stag (hind) as an image of the soul. is not merely a quiet languishing, but a strong, audible thirsting or panting for water, caused by prevailing drought, Psa 63:2<\/span>; Joe 1:20<\/span>; the signification desiderare<\/em> refers back to the primary notion of inclinare<\/em> (cf. Arab. ‘l – ml <\/em>, the act of inclining), for the primary meaning of the verb Arab. rj <\/em> is to be slanting, inclined or bent, out of which has been developed the signification of ascending and moving upwards, which is transferred in Hebrew to an upward-directed longing. Moreover, it is not with Luther (lxx, Vulgate and authorized version) to be rendered: as the<\/em> (a) stag crieth<\/em>, etc., but (and it is accented accordingly): as a stag, which, etc. = is, according to its primary signification, a watercourse holding water (vid., Psa 18:16<\/span>). By the addition of the full and flowing watercourse is distinguished from one that is dried up. and point to the difference in the object of the longing, viz., the hind has this object beneath herself, the soul above itself; the longing of the one goes deorsum<\/em>, the longing of the other sursum<\/em>. The soul’s longing is a thirsting . Such is the name here applied to God (as in Psa 84:3<\/span>) in the sense in which flowing water is called living, as the spring or fountain of life (Psa 36:10<\/span>) from which flows forth a grace that never dries up, and which stills the thirst of the soul. The spot where this God reveals Himself to him who seeks Him is the sanctuary on Zion: when shall I come and appear in the presence of Elohim?! The expression used in the Law for the three appearings of the Israelites in the sanctuary at solemn feasts is or , Exo 23:17<\/span>; Exo 34:23<\/span>. Here we find instead of this expression, in accordance with the license of poetic brevity, the bare acc. localis <\/em> which is even used in other instances in the definition of localities, e.g., Eze 40:44<\/span>). Bttcher, Olshausen, and others are of opinion that in the mind of the poet is to be read , and that it has only been changed into through the later religious timidity; but the avoidance of the phrase is explained from the fundamental assumption of the Tra that a man could not behold God’s without dying, Exo 33:20<\/span>. The poet now tells us in Psa 42:4<\/span> what the circumstances were which drove him to such intense longing. His customary food does not revive him, tears are his daily bread, which day and night run down upon his mouth (cf. Psa 80:6<\/span>; Psa 102:20<\/span>), and that , when say to him, viz., the speakers, all day long, i.e., continually: Where is thy God? Without cessation, these mocking words are continually heard, uttered again and again by those who are found about him, as their thoughts, as it were, in the soul of the poet. This derision, in the Psalms and in the Prophets, is always the keenest sting of pain: Psa 79:10<\/span>; Psa 115:2<\/span> (cf. Psa 71:11<\/span>), Joe 2:17<\/span>; Mic 7:10<\/span>.<\/p>\n

In this gloomy present, in which he is made a mock of, as one who is forsaken of God, on account of his trust in the faithfulness of the promises, he calls to remembrance the bright and cheerful past, and he pours out his soul within him (on the used here and further on instead of or , and as distinguishing between the ego<\/em> and the soul, vid., Psychol<\/em>. S. 152; tr. p. 180), inasmuch as he suffers it to melt entirely away in pain (Job 30:16<\/span>). As in Psa 77:4<\/span>, the cohortatives affirm that he yields himself up most thoroughly to this bittersweet remembrance and to this free outward expression of his pain ( haecce<\/em>) points forwards; the ( quod<\/em>) which follows opens up the expansion of this word. The futures, as expressing the object of the remembrance, state what was a habit in the time past. frequently signifies not praeterire <\/em>, but, without the object that is passed over coming into consideration, porro ire <\/em>. (a collateral form of ), properly a thicket, is figuratively (cf. Isa 9:17<\/span>; Isa 10:34<\/span>) an interwoven mass, a mixed multitude. The rendering therefore is: that I moved on in a dense crowd (here the distinctive Zinnor<\/em>). The form is Hithpa<\/em>., as in Isa 38:15<\/span>, after the form from the verb , “to pass lightly and swiftly along,” derived by reduplication from the root (cf. Arab. d’ud’u <\/em>), which has the primary meaning to push, to drive ( , pousser <\/em>), and in various combinations of the ( , Arab. dah <\/em>, , Arab. da <\/em>, , ) expresses manifold shades of onward motion in lighter or heavier thrusts or jerks. The suffix, as in = , Job 31:18<\/span> (Ges. 121, 4), denotes those in reference to whom, or connection with whom, this moving onwards took place, so that consequently includes within itself, together with the subjective notion, the transitive notion of , for the singer of the Psalm is a Levite; as an example in support of this , vid., 2Ch 20:27<\/span>., cf. v. 21. is the apposition to the personal suffix of this : with them, a multitude keeping holy-day. In Psa 42:6<\/span> the poet seeks to solace and encourage himself at this contrast of the present with the past: Why art thou thus cast down… (lxx , . . . , cf. Mat 26:38<\/span>; Joh 12:27<\/span>). It is the spirit which, as the stronger and more valiant part of the man, speaks to the soul as to the ; the spiritual man soothes the natural man. The Hithpa<\/em>. , which occurs only here and in Psa 43:1-5<\/span>, signifies to bow one’s self very low, to sit down upon the ground like a mourner (Psa 35:14<\/span>; Psa 38:7<\/span>), and to bend one’s self downwards (Psa 44:26<\/span>). (the future of which Ben-Asher here points , but Ben-Naphtali ), to utter a deep groan, to speak quietly and mumbling to one’s self. Why this gnawing and almost desponding grief? I shall yet praise Him with thanksgiving, praise , the ready succour of His countenance turned towards me in mercy. Such is the text handed down to us. Although it is, however, a custom with the psalmists and prophets not to express such refrainlike thoughts in exactly the same form and words (cf. Psa 24:7<\/span>, Psa 24:9<\/span>; Psa 49:13<\/span>, 21; Psa 56:5<\/span>, Psa 56:11<\/span>; Psa 59:10<\/span>, 18), nevertheless it is to be read here by a change in the division both of the words and the verses, according to Psa 42:5<\/span> and Psa 43:5<\/span>, , as is done by the lxx ( Cod. Alex.<\/em>), Syriac, Vulgate, and most modern expositors. For the words , though in themselves a good enough sense (vid., e.g., Psa 44:4<\/span>, Isa 64:9<\/span>), produce no proper closing cadence, and are not sufficient to form a line of a verse.<\/p>\n

(Note: Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk<\/em> here; vid., Pinsker, Einleitung<\/em>, S. 133 l.)<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Desiring Communion with God; Mourning for the Loss of Public Ordinances.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>


<\/P> <\/TD> <\/TR> <\/TABLE>

To the chief musician, Maschil, for the sons of Korah.<\/P>

      1 As the hart panteth after the water brooks, so panteth my soul after thee, O God.   2 My soul thirsteth for God, for the living God: when shall I come and appear before God?   3 My tears have been my meat day and night, while they continually say unto me, Where is<\/I> thy God?   4 When I remember these things,<\/I> 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.   5 Why art thou cast down, O my soul? and why<\/I> art thou disquieted in me? hope thou in God: for I shall yet praise him for<\/I> the help of his countenance.<\/P>

      Holy love to God as the chief good and our felicity is the power of godliness, the very life and soul of religion, without which all external professions and performances are but a shell and carcase: now here we have some of the expressions of that love. Here is,<\/P>

      I. Holy love thirsting, love upon the wing, soaring upwards in holy desires towards the Lord and towards the remembrance of his name (Psa 42:1<\/span>; Psa 42:2<\/span>): “My soul panteth, thirsteth, for God,<\/I> for nothing more than God, but still for more and more of him.” Now observe,<\/P>

      1. When it was that David thus expressed his vehement desire towards God. It was, (1.) When he was debarred from his outward opportunities of waiting on God, when he was banished to the land of Jordan, a great way off from the courts of God’s house. Note, Sometimes God teaches us effectually to know the worth of mercies by the want of them, and whets our appetite for the means of grace by cutting us short in those means. We are apt to loathe that manna, when we have plenty of it, which will be very precious to us if ever we come to know the scarcity of it. (2.) When he was deprived, in a great measure, of the inward comfort he used to have in God. He now went mourning, but he went on panting. Note, If God, by his grace, has wrought in us sincere and earnest desires towards him, we may take comfort from these when we want those ravishing delights we have sometimes had in God, because lamenting after God is as sure an evidence that we love him as rejoicing in God. Before the psalmist records his doubts, and fears, and griefs, which had sorely shaken him, he premises this, That he looked upon the living God as his chief good, and had set his heart upon him accordingly, and was resolved to live and die by him; and, casting anchor thus at first, he rides out the storm.<\/P>

      2. What is the object of his desire and what it is he thus thirsts after. (1.) He pants after God, he thirsts for God, not the ordinances themselves, but the God of the ordinances. A gracious soul can take little satisfaction in God’s courts if it do not meet with God himself there: “O that I knew where I might find him!<\/I> that I might have more of the tokens of his favour, the graces and comforts of his Spirit, and the earnests of his glory.” (2.) He has, herein, an eye to God as the living God, that has life in himself, and is the fountain of life and all happiness to those that are his, the living God, not only in opposition to dead idols, the works of men’s hands, but to all the dying comforts of this world, which perish in the using. Living souls can never take up their rest any where short of a living God. (3.) He longs to come and appear before God,<\/I>–to make himself known to him, as being conscious to himself of his own sincerity,–to attend on him, as a servant appears before his master, to pay his respects to him and receive his commands,–to give an account to him, as one from whom our judgment proceeds. To appear before God is as much the desire of the upright as it is the dread of the hypocrite. The psalmist knew he could not come into God’s courts without incurring expense, for so was the law, that none should appear before God empty;<\/I> yet he longs to come, and will not grudge the charges.<\/P>

      3. What is the degree of this desire. It is very importunate; it is his soul that pants, his soul that thirsts, which denotes not only the sincerity, but the strength, of his desire. His longing for the water of the well of Bethlehem was nothing to this. He compares it to the panting of a hart,<\/I> or deer, which is naturally hot and dry, especially of a hunted buck, after the water-brooks.<\/I> Thus earnestly does a gracious soul desire communion with God, thus impatient is it in the want of that communion, so impossible does it find it to be satisfied with any thing short of that communion, and so insatiable is it in taking the pleasures of that communion when the opportunity of it returns, still thirsting after the full enjoyment of him in the heavenly kingdom.<\/P>

      II. Holy love mourning for God’s present withdrawings and the want of the benefit of solemn ordinances (v.<\/I><\/span> 3<\/span>): “My tears have been my meat day and night<\/I> during this forced absence from God’s house.” His circumstances were sorrowful, and he accommodated himself to them, received the impressions and returned the signs of sorrow. Even the royal prophet was a weeping prophet when he wanted the comforts of God’s house. His tears were mingled with his meat; nay, they were his meat day and night;<\/I> he fed, he feasted, upon his own tears, when there was such just cause for them; and it was a satisfaction to him that he found his heart so much affected with a grievance of this nature. Observe, He did not think it enough to shed a tear or two at parting from the sanctuary, to weep a farewell-prayer when he took his leave, but, as long as he continued under a forced absence from that place of his delight, he never looked up, but wept day and night. Note, Those that are deprived of the benefit of public ordinances constantly miss them, and therefore should constantly mourn for the want of them, till they are restored to them again. Two things aggravated his grief:–<\/P>

      1. The reproaches with which his enemies teased him: They continually say unto me, Where is thy God?<\/I> (1.) Because he was absent from the ark, the token of God’s presence. Judging of the God of Israel by the gods of the heathen, they concluded he had lost his God. Note, Those are mistaken who think that when they have robbed us of our Bibles, and our ministers, and our solemn assemblies, they have robbed us of our God; for, though God has tied us to them when they are to be had, he has not tied himself to them. We know where our God is, and where to find him, when we know not where his ark is, nor where to find that. Wherever we are there is a way open heaven-ward. (2.) Because God did not immediately appear for his deliverance they concluded that he had abandoned him; but herein also they were deceived: it does not follow that the saints have lost their God because they have lost all their other friends. However, by this base reflection on God and his people, they added affliction to the afflicted, and that was what they aimed at. Nothing is more grievous to a gracious soul than that which is intended to shake its hope and confidence in God.<\/P>

      2. The remembrance of his former liberties and enjoyments, v.<\/I><\/span> 4<\/span>. Son, remember thy good things,<\/I> is a great aggravation of evil things, so much do our powers of reflection and anticipation add to the grievance of this present time. David remembered the days of old,<\/I> and then his soul was poured out in him;<\/I> he melted away, and the thought almost broke his heart. He poured out his soul within him in sorrow, and then poured out his soul before God in prayer. But what was it that occasioned this painful melting of spirit? It was not the remembrance of the pleasures at court, or the entertainments of his own house, from which he was now banished, that afflicted him, but the remembrance of the free access he had formerly had to God’s house and the pleasure he had in attending the sacred solemnities there. (1.) He went to the house of God,<\/I> though in his time it was but a tent; nay, if this psalm was penned, as many think it was, at the time of his being persecuted by Saul, the ark was then in a private house, 2 Sam. vi. 3<\/span>. But the meanness, obscurity, and inconveniency of the place did not lessen his esteem of that sacred symbol of the divine presence. David was a courtier, a prince, a man of honour, a man of business, and yet very diligent in attending God’s house and joining in public ordinances, even in the days of Saul, when he and his great men enquired not at it,<\/I> 1 Chron. xiii. 3<\/I><\/span>. Whatever others did, David and his house would serve the Lord. (2.) He went with the multitude,<\/I> and thought it no disparagement to his dignity to be at the head of a crowd in attending upon God. Nay, this added to the pleasure of it, that he was accompanied with a multitude, and therefore it is twice mentioned, as that which he greatly lamented the want of now. The more the better in the service of God; it is the more like heaven, and a sensible help to our comfort in the communion of saints. (3.) He went with the voice of joy and praise,<\/I> not only with joy and praise in his heart, but with the outward expressions of it, proclaiming his joy and speaking forth the high praises of his God. Note, When we wait upon God in public ordinances we have reason to do it both with cheerfulness and thankfulness, to take to ourselves the comfort and give to God the glory of our liberty of access to him. (4.) He went to keep holy-days, not to keep them in vain mirth and recreation, but in religious exercises. Solemn days are spent most comfortably in solemn assemblies.<\/P>

      III. Holy love hoping (v.<\/I><\/span> 5<\/span>): Why art thou cast down, O my soul?<\/I> His sorrow was upon a very good account, and yet it must not exceed its due limits, nor prevail to depress his spirits; he therefore communes with his own heart, for his relief. “Come, my soul, I have something to say to thee in thy heaviness.” Let us consider, 1. The cause of it. “Thou art cast down, as one stooping and sinking under a burden, Prov. xii. 25<\/span>. Thou art disquieted, in confusion and disorder; now why are thou so?” This may be taken as an enquiring question: “Let the cause of this uneasiness be duly weighed, and see whether it be a just cause.” Our disquietudes would in many cases vanish before a strict scrutiny into the grounds and reasons of them. “Why am I cast down?<\/I> Is there a cause, a real cause? Have not others more cause, that do not make so much ado? Have not we, at the same time, cause to be encouraged?” Or it may be taken as an expostulating question; those that commune much with their own hearts will often have occasion to chide them, as David here. “Why do I thus dishonour God by my melancholy dejections? Why do I discourage others and do so much injury to myself? Can I give a good account of this tumult?” 2. The cure of it: Hope thou in God, for I shall yet praise him.<\/I> A believing confidence in God is a sovereign antidote against prevailing despondency and disquietude of spirit. And therefore, when we chide ourselves to hope in God; when the soul embraces itself it sinks; if it catch hold on the power and promise of God, it keeps the head above water. Hope in God,<\/I> (1.) That he shall have glory from us: “I shall yet praise him;<\/I> I shall experience such a change in my state that I shall not want matter for praise, and such a change in my spirit that I shall not want a heart for praise.” It is the greatest honour and happiness of a man, and the greatest desire and hope of every good man, to be unto God for a name and a praise. What is the crown of heaven’s bliss but this, that there we shall be for ever praising God? And what is our support under our present woes but this, that we shall yet praise God, that they shall not prevent nor abate our endless hallelujahs? (2.) That we shall have comfort in him. We shall praise him for the help of his countenance,<\/I> for his favour, the support we have by it and the satisfaction we have in it. Those that know how to value and improve the light of God’s countenance will find in that a suitable, seasonable, and sufficient help, in the worst of times, and that which will furnish them with constant matter for praise. David’s believing expectation of this kept him from sinking, nay, it kept him from drooping; his harp was a palliative cure of Saul’s melancholy, but his hope was an effectual cure of his own.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

Psalms BOOK II<\/p>\n

(Psalms 42-72)<\/p>\n

INTRODUCTION<\/strong><\/p>\n

Psalms 42<\/p>\n

The Lonely Christian<\/p>\n

This begins a study of the second of the five books of the psalms. <\/strong>Psalms 42-72 is called “liber secundus,” or the second book, corresponding to the book of Exodus in the Law of Moses. This lesson is based on the 42nd Psalm. It was written for the sons of Korah to sing in tabernacle worship. It recounts the sorrows and anguish of David’s soul when he was driven in exile from home and the tabernacle of God, probably at the time of the rebellion of his own son, Absalom. The key words to this psalm are “My Soul” and “My God.”<\/p>\n

The loneliness of David and longing for fellowship with God’s people in God’s house is very evident in the psalm. He recollected in exile how wonderful had been former hours of fellowship with his friends and communion with God in His tabernacle. In the midst of this loneliness his enemies taunted him until his soul was hurt and bleeding. He yearned for oppressors to flee from him that he might return to the house of God for good and pleasant dwelling with the people of God in unity again, Psa 133:1-3<\/span>.<\/p>\n

1Pe 5:10<\/span> reads, “The God of all grace, after ye have suffered awhile, make you perfect, stablish, strengthen, settle you.” Life’s little day for the Christian is not all perfume and roses. There are thorns and briars and nettles that hurt most every day. Some days there are more nettles than perfume and roses. To believe on Christ is a gift from God. To receive peace of soul is a gift from God. But these are not all of God’s good gifts.<\/p>\n

In order that we may become mature children and soldiers of the cross and soldiers of light, God has planned that there should be some rocks and rough places for us in life. For a life of usefulness one is not made perfect (mature) established, strengthened, and stablished for useful witnessing and working for God until he has endured some strong testing, prayer, and even suffering. Php_1:29 reads, “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for his sake.” Yes, suffering is a gift from <\/strong>God. His children should learn to bear it and “open not their mouth.” Christ left us such an example that we should walk “in His steps”<\/p>\n

Life’s way sometimes becomes lonely, not because Jesus is not with us, but because we become egocentric, selfish, and entertain self pity for our hard times. Why should I be lonely when Jesus is with me? Suppose the sun does not shine and the weather is rough and men do not appreciate my labors. Have I no refuge, no hiding place, no assurance of blessings even in hours of persecution? Mat 5:11-12<\/span>; 2Ti 3:12<\/span>.<\/p>\n

Scripture 1-11:<\/p>\n

Verse 1 describes <\/strong>David’s soul-thirst for the living God, as he continually panted for fellowship with God, as an hart or hind thirsted for water in a desert land, where the brooks were all dried up. This was a time when David was fleeing from the betrayal, treachery of his own son, Absalom, away from Jerusalem, where spiritual fellowship with God, in worship, was predominantly to be found, Psa 63:1<\/span>; Joe 1:20<\/span>; Heb 7:24-25<\/span>; Eph 3:21<\/span>.<\/p>\n

Verse 2 adds <\/strong>“My soul thirsteth (continually) for God, the living (elohim, life giving) God,” Joh 7:37<\/span>; 1Th 1:9<\/span>. In anxiety he cried, “when shall I come and appear before Him?” How long shall I be separated from His sanctuary? the place He has pledged to meet His people, 1Ch 7:14-15<\/span>. See also Exo 23:15<\/span>; Exo 23:17<\/span>; Exo 34:24<\/span>; Deu 31:11<\/span>. He desired to be face to face, in God’s favor, in public worship, a noble desire, Psa 41:12<\/span>; Psa 43:3-4<\/span>; Mat 18:20<\/span>; Mat 28:20<\/span>.<\/p>\n

Verse 3<\/strong> relates that David’s tears had been his meat (food) day and night, as he fled, an exile and an outcast from his own family, home, and city of Jerusalem. All the time his enemies taunted him repeatedly saying, “where is your God?” Tears were his portion, rather than food, in this lonely hour, Psa 80:5<\/span>; Psa 102:4<\/span>; Job 3:24<\/span>; 1Sa 1:7<\/span>. His exclusion from the house of God was his greatest grief, as his enemies taunted, 2Sa 15:25-26<\/span>; 2Sa 16:8<\/span>; Psa 3:2<\/span>; Psa 7:11<\/span>; Psa 115:2<\/span>.<\/p>\n

Verse 4 laments <\/strong>“when I remember these things my soul is poured out or melted like wax in me,” a thing of self-deprecation that made his pain more cutting, as he brooded over the past, a very human inclination, Psa 77:3<\/span>; Job 30:16<\/span>; Psa 22:14<\/span>. He reflected times when he had walked in step with Israel’s multitude to the house of God, where the voices of joy and praise filled the air as they kept an holy day, 2Sa 6:5-6<\/span>; 2Sa 6:14-15<\/span>; See also Psalms 120-134 for such processional psalms of joy and praise, from which he was now an exile.<\/p>\n

Verse 5 recounts <\/strong>David’s arousal to arise and chide or scold himself “just why are you so depressed and downcast, O my soul?” God is just as alive and loving and merciful as He has ever been! Actually, like the prodigal son, he “came to himself,” Luk 15:17<\/span>. His spirit arose in this hour of dejection and strove with his flesh, a very Divine thing for every believer to experience, Rom 7:15-25<\/span>. He instructed himself, as the prodigal did, Luk 15:17-24<\/span>. “Hope thou” or “lay hold” of hope in God, the living (elohim God), he instructed himself, on his covenant promise, Pro 3:3-5<\/span>; Heb 13:5<\/span>. He further resolved, “I shall yet praise Him for the help of His countenance,” for His good favor or face toward me, he concluded with deep resolve, Psa 56:3<\/span>; Psa 56:11<\/span>; Isa 50:10<\/span>; La 3:24; Rom 4:18-20<\/span>.<\/p>\n

Verse 6 continues, <\/strong>addressing his God, acknowledging that his soul is depressed, dejected, in humiliation within him; yet he resolved to remember the living God, as a wandering exile, a refuge from the land of Jordan, and of the Hermonites from the hill Mizor, the “little hill” in the trans-Jordan, northern Jordan area, looking toward Mt Hermon to the north, Psa 139:12<\/span>; Psa 68:15-16<\/span>; Psa 114:4-6<\/span>; Isa 2:2<\/span>. All the mountains are subordinate in height or importance to Mt Zion in Jerusalem, Psa 133:3<\/span>.<\/p>\n

Verse 7 states that <\/strong>deep calls for (appeals) for deep at the noise of the waterspouts of the Lord. All his waves and billows had gone over, flooded over David, bringing drowning depression, sorrow, and despair. His deep needs called for God’s deep love, to cover and embrace him in this hour, Psa 64:4<\/span>; Psa 92:5<\/span>; See also Isa 55:8-9<\/span>; Eph 3:18-19<\/span>; Rom 11:33-34<\/span>; 1Co 2:10<\/span>; Psa 78:8-15<\/span>; Job 10:17<\/span>; Jer 4:20<\/span>; Eze 7:26<\/span>; Jon 2:3<\/span>; Jon 2:5<\/span> draw on this.<\/p>\n

Verse 8 confides <\/strong>that the Lord will still command, send forth His loving-kindness in the daytime, before it is too late, as related Lev 25:21<\/span>; Deu 28:8<\/span>; Psa 44:4<\/span>; Psa 133:3<\/span>. He adds that even “in the night,” (in deepest sorrows) “his song shall be with me and my prayer shall be unto the living (elohim) God of my life,” as expressed Psa 32:7<\/span>; Psa 92:1-2<\/span>; Job 35:10<\/span>; Act 16:35<\/span>; Psa 40:3<\/span>.<\/p>\n

Verse 9<\/strong> declares that David would ask God, his rock, foundation support, just why He had forgotten him? And why he was caused to go on mourning because of the oppression of his enemies. He kept crying, why God? you can’t keep on can you? why? Psa 10:1<\/span>; Psa 13:1<\/span>; Psa 77:9<\/span>; Isa 40:27<\/span>; Jas 5:16-17<\/span>.<\/p>\n

Verse 10<\/strong> laments that David’s enemies reproached him with a sword or instrument of death, and slaughter, in his bones, while they repeatedly, daily derided and jeered, “where is your God, now?” ; Luk 21:35<\/span>; Joe 2:17<\/span>; Mic 7:10<\/span>.<\/p>\n

Verse 11 recounts <\/strong>David’s chiding his own soul, “just why are you despondent, depressed, or dejected, O my soul?” then he councils himself, “hope or trust in the living Elohim God,” declaring that it was his resolve to praise Him who was the health of his countenance, whom he embraced by testamentary faith as “My God,” V. 5; Psa 43:5<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

1. As the hart crieth for the fountains of water, etc The meaning of these two verses simply is, that David preferred to all the enjoyments, riches, pleasures, and honors of this world, the opportunity of access to the sanctuary, that in this way he might cherish and strengthen his faith and piety by the exercises prescribed in the Law. When he says that he cried for the living God, we are not to understand it merely in the sense of a burning love and desire towards God: but we ought to remember in what manner it is that, God allures us to himself, and by what means he raises our minds upwards. He does not enjoin us to ascend forthwith into heaven, but, consulting our weakness, he descends to us. David, then, considering that the way of access was shut against him, cried to God, because he was excluded from the outward service of the sanctuary, which is the sacred bond of intercourse with God. I do not mean to say that the observance of external ceremonies can of itself bring us into favor with God, but they are religious exercises which we cannot bear to want by reason of our infirmity. David, therefore, being excluded from the sanctuary, is no less grieved than if he had been separated from God himself. He did not, it is true, cease in the meantime to direct his prayers towards heaven, and even to the sanctuary itself; but conscious of his own infirmity, he was specially grieved that the way by which the faithful obtained access to God was shut against him. This is an example which may well suffice to put to shame the arrogance of those who without concern can bear to be deprived of those means, (113) or rather, who proudly despise them, as if it were in their power to ascend to heaven in a moment’s flight; nay, as if they surpassed David in zeal and alacrity of mind. We must not, however, imagine that the prophet suffered himself to rest in earthly elements, (114) but only that he made use of them as a ladder, by which he might ascend to God, finding that he had not wings with which to fly thither. The similitude which he takes from a hart is designed to express the extreme ardor of his desire. The sense in which some explain this is, that the waters are eagerly sought by the harts, that they may recover from fatigue; but this, perhaps, is too limited. I admit that if the hunter pursue the stag, and the dogs also follow hard after it, when it comes to a river it gathers new strength by plunging into it. But we know also that at certain seasons of the year, harts, with an almost incredible desire, and more intensely than could proceed from mere thirst, seek after water; and although I would not contend for it, yet I think this is referred to by the prophet here. <\/p>\n

(113) “ Qui ne soucient pas beaucoup d’estre privez de ces moyens.” — Fr. <\/p>\n

(114) “ C’est assavoir, es ceremonies externes commandees en la Loy.” — Fr. marg. “That is to say, in the external ceremonies commanded by the Law.” <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

RUIN AND REDEMPTION<\/strong><\/p>\n

Psalms 42-50<\/p>\n

WE have already called attention to the fact that the Books of the Psalms constitute a Pentateuch, and there are excellent students of the Word who consider that the five Books of the Psalms correspond, in spiritual character, to the five volumes that constitute the Pentateuch.<\/p>\n

Beginning, then, with the forty-second chapter and concluding with the seventy-second, we have the second Book, which is supposed to parallel Exodus.<\/p>\n

Exodus is the Book of Redemption, the story of Israels recovery from Egyptian bondage. This fact is voiced in the following sentence, Thou in Thy mercy hast led forth the people which Thou hast redeemed; Thou hast guided them in Thy strength unto Thy holy habitation<\/em> (Exo 15:13<\/em><\/span><\/em>).<\/em><\/p>\n

It will be conceded also that the types in Exodus turn the attention to redemption. Even the Divine title Jah, the abbreviated form of Jehovah, is employed first in the Book of Exodus (Exo 15:3<\/em><\/span><\/em>)<\/em> <\/strong>and it is a significant fact that this same title is employed in this second Book of the Psalms (Psa 68:4<\/em><\/span><\/em>).<\/em><\/p>\n

There are those also who see another point of parallelism: The Book of Exodus opens with a picture of oppression in Egypt, while the second Book of the Psalms opens with a cry for God. The second Book of the Psalms also refers, in passing, to localities and individuals, as for instance, Sinai and Miriam, found in the second Book of the Pentateuch.<\/p>\n

It is not unnatural, therefore, to discuss the first ten chapters of this Book under heads that would naturally remind one of the old Exodus experience, namely, The Ruin Realized, The Deliverance Needed, and the Deliverer Discovered.<\/p>\n

THE RUIN REALIZED <\/strong><\/p>\n

First, in The conscious loss of God!<\/strong><\/p>\n

As the hart panteth after the water brooks, so panteth my soul after Thee, O God.<\/em><\/p>\n

My soul thirsteth for God, for the living God; when shall I come and appear before God? My tears have been my meat day and night, while they continually say unto me, Where is thy God? 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.<\/p>\n

Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God; for I shill yet praise Him for the kelp of His countenance (Psa 42:1<\/em><\/span>).<\/em><\/p>\n

One wonders at such language. It involves figurative difficulties and also excites a certain astonishment. Does the hart always pant after the water-brooks? No! There is but one time when the hart pants after the water-brooks and that is when he is chased by his enemy, when the dog is on his trail, or the wolf pack has sighted or scented him and is crowding him hard. Then the exhaustion of the race is such, and the terrible fear that takes possession of him is so great, that moisture leaves his body and he is compelled shortly to reach the brook and be refilled and refreshed that his strength may suffice in further efforts of escape. In truth it is commonly the habit of a deer or hart, when thus in danger, not only to seek the brook for drink, but to plunge its entire body into the water with the dual purpose of cooling the fevered veins and at the same time throwing the enemy off the scent and thereby securing time in which to escape the vicinity of danger.<\/p>\n

Its a satisfactory figure then. The Psalmist had his enemies, and as they pressed him hard, thirsting for his life-blood, he felt his need of Gods refreshing and protecting presence. In all likelihood David wrote these words at the very time when he was being hunted like the partridge on the mountain; when Absaloms henchmen sought his life. He was compelled to accomplish a hiding in a well over which a woman threw a cover and spread corn thereon until the danger was over-past, and David and his followers made their escape over Jordan as recorded in 2 Samuel 17<\/span>.<\/p>\n

In evidence of this probable fact, it will be remembered that that chapter closed with the statement that certain people<\/p>\n

brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,<\/em><\/p>\n

And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat; for they said, The people is hungry, and weary, and thirsty, in the wilderness (2Sa 17:28-29<\/em><\/span>).<\/em><\/p>\n

It is great to believe that God is the answer to heart-hunger. It is great to know that God is rest for the weary. It is good to know that in Him is an unfailing fountain for the thirsty. It is good to believe that God is for the hour of danger and need!<\/p>\n

Second, the consequent sense of loneliness!<\/strong><\/p>\n

O my God, my soul is cast down within me; therefore will I remember Thee from the land of Jordan, and of the Hermonites, from the hill Mizar.<\/em><\/p>\n

Deep calleth unto deep at the noise of Thy waterspouts; all Thy waves and Thy billows are gone over me.<\/p>\n

Yet the Lord will command His lovingkindness in the daytime, and in the night His song shall be with me, and my prayer unto the God of my life.<\/p>\n

I will say unto God my rock, Why hast Thou forgotten me? why go I mourning because of the oppression of the enemy?<\/p>\n

As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?<\/p>\n

Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God; for I shall yet praise Him, who is the health of my countenance, and my God (Psa 42:6-11<\/em><\/span>).<\/em><\/p>\n

It is doubtful if there is any more disquieting experience than the feeling that one has lost God. One of the most pathetic questions to be found in all the Book of the Psalms is (Psa 77:7-9<\/em><\/span><\/em>),<\/em> <\/strong>Will the Lord cast off for ever? and will He be favourable no more? Is His mercy clean gone for ever? Doth His promise fail for evermore? Hath God forgotten to be gracious? Hath He, in anger, shut up His tender mercies?<\/p>\n

Such is an hour in which the soul is cast down. Such is the day in which the waves and billows go over one. Frightful is the feeling that one is God-forsaken. The oppression of the enemy is then heavy indeed. The very bones are thrust through with the sword and the daily reproaches of the enemy, Where is thy God? produce a disquieted spirit, and praises perish from the lips and the countenance shows no health!<\/p>\n

But even here Jesus has gone before! On the Cross even He cried, My God, My God, why hast Thou forsaken Me<\/em>? (Mat 27:46<\/em><\/span><\/em>).<\/em> That was the darkest hour of His days on earth.<\/p>\n

Three times in very recent years, young women have come to me, whose God has been taken from them by the false philosophies of the present-day college-life and teaching, and with cheeks scalded with hot tears, have told how they lost Him, how their teachers had taken away their Lord, and they could no longer find Him; how even their very eyes had been blinded, not alone to His beauty, but also to His existence; and how heart-loneliness and soul-anguish had followed. One might imagine that with David there was sufficient mental and even physical resources to keep from despair, but it is doubtful if any or all the natural resources of life bring the least satisfaction to the soul that feels that God is gone. The consciousness of His presence and the certainty of His loving-kindness these and these alone can satisfy the soul. That is the true meaning of Davids cry for both.<\/p>\n

The third suggestion is inevitablewhen one has consciously lost his God and has come into the consequent sense of loneliness, he seeks to no other than did David.<\/p>\n

He cried for the Light!<\/strong><\/p>\n

Judge me, O God, and plead my cause against an ungodly nation; O deliver me from the deceitful and unjust man.<\/em><\/p>\n

For Thou art the God of my strength; why dost Thou cast me off? why go I mourning because of the oppression of the enemy?<\/p>\n

O send out Thy light and Thy truth; let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles;<\/p>\n

Then will I go unto the altar of God, unto God my exceeding joy; yea, upon the harp will I praise Thee, O God my God.<\/p>\n

Why art Thou east down, O my soul? and why art Thou disquieted within me? hope in God; for I shall yet praise Him, who is the health of my countenance, and my God (Psa 43:1-5<\/em><\/span>).<\/em><\/p>\n

The significant sentence in this Psalm is this: O send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles (Psa 42:3<\/em><\/span><\/em>).<\/em><\/p>\n

How strange; and yet, how natural! Men are always asking God to do what He has long since done. They are asking Him to show mercy. He has proffered it a thousand times, and it is always awaiting the man who will appropriate it. They are asking that He send out light as if He could withhold it, even! God is light! The difficulty with men is that they turn their backs on God and look into the darkness cast by their own shadows, and feel as if the light did not exist. It is a strange conclusion, but it is a natural product of human sin and human skepticism. No man ever got light by asking for it. The light is secured by turning to it.<\/p>\n

I saw some years ago a statement that illustrates just what I mean. Dwight S. Bayley, writing in the Sunday School Times, said, It was just after sunset, and I was enjoying a short wheel ride before supper. The sun had sunk behind the mesa, whose outline drew its dark, rugged silhouette boldly against the red sky beyond. Presently I came to the railroad crossing, and there I dismounted to stand and watch the western glory. The rails stretched their parallel course east and west, and, as I looked toward the east, to see if any train were approaching, I saw the track soon disappear into the gloom of the approaching night. But turning again to the west, I saw the rails become two paths of shining light, penetrating, and, for the moment, making me forget the gathering dusk.<\/p>\n

And as I stood there in the sweet silence of the closing day, I thought of One who is the Light of the world. How many, said I, find their path dark, and leading only into deeper gloom, because they are facing away from the light. And how many, thank God, forget the surrounding dusk, and tread a path that is clear and joyful, because they are walking toward the Light.<\/strong><\/p>\n

Gods light is shining constantly and as certainly for one as for another. Those who face toward it will be led by it. By it they will be brought unto Gods Holy hill and unto Gods tabernacle. By it they will go unto the altar of God with exceeding joy, and in consequence of it they will praise God with the harp and hope in Him who is the help of their countenance and their God.<\/p>\n

But we pass to the future study,<\/p>\n

THE DELIVERANCE NEEDED <\/strong><\/p>\n

Gods help is a matter of history!<\/p>\n

We have heard with our ears, O God; our fathers have told us, what work Thou didst in their days, in the times of old.<\/em><\/p>\n

How Thou didst drive out the heathen with Thy hand, and plantedst them; how Thou didst afflict Thy people, and cast them out.<\/p>\n

For they got not the land in possession by their own sword, neither did their own arm save them: but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favour unto them.<\/p>\n

Thou art my King, O God: command deliverances for Jacob.<\/p>\n

Through Thee will we push down our enemies: through Thy Name mil we tread them under that rise up against us.<\/p>\n

For I will not trust in my bow, neither shall my sword save me.<\/p>\n

But Thou hast saved us from our enemies, and hast put them to shame that hated us.<\/p>\n

In God we boast all the day long, and praise Thy Name for ever. Selah (Psa 44:1-8<\/em><\/span>).<\/em><\/p>\n

The providential dealings of God are matters of history. He made records long before Edison devised his scheme of catching the voice and giving permanence to words. So important were His acts that men made note of them and not only rehearsed them, but wrote them down that the future might be refreshed by the reading; and perhaps the most dependable records that exist in the archives of man relate to Gods dealings with His people and with the world.<\/p>\n

We live in a day when men are attempting to trace God in nature, or, if they deny His existence, to tell us what nature itself has accomplished. They talk of what took place trillions of years ago and what happened a few billions since, and what man was doing 500,000 summers gone. And then they have the effrontery to call that science, or even to speak of it as the history of the ages. They seem to forget that science is knowledge gained and verified, and they seem to ignore the fact that history is a systematic record of past events, especially the record of events in which man has taken part. What nonsense then to talk of the history of a trillion or a million or even of 20,000 years ago!<\/p>\n

Scientists, at this present moment, are mad with speculations, and in order to add authority to their speech they name it science or history, when it is neither.<\/p>\n

But we have history, and it honors God. It tells how He bared His arm in behalf of His people; how it was His Word rather than their sword that gave His people the promised land, and His arm, not their own strength that saved them, and His favor that prospered them. It was in a power Divine that they pushed down their enemies and trod under foot those who rose against them. In Him alone, had they any right to boast.<\/p>\n

Stopford Brooke truthfully said, God dwells in the great movements of the world, in the great ideas which act in the human race. Find Him there in the great interests of man. Find Him by sharing in those interests, by helping all who are striving for truth, for education, for progress, for liberty all over the world.<\/p>\n

The man who said, Gods in His Heavenalls well with the world, spoke a half truth, which is always a whole falsehood. God is in His Heaven ; but all is not well with the world! That is not Gods fault! He is constantly intervening in the affairs of men to make things right. He is constantly overthrowing heathenism in that interest. He is constantly favoring His people to that very end. God doesnt favor His people because He is partial; but He favors them because He is righteous. God doesnt favor His own because they are His own, and He has no interest in others. He saves His own because His own are worth saving and were willing, and He overwhelms their enemies because their enemies are evil.<\/p>\n

The history of Divine providence is at once the most interesting and the most inspiring history ever written. We do well to study the relationship that God sustained to our fathers. We do well to make ourselves acquainted with how He wrought with them and how He fought for them. The man who would make God his King, and be content under that Divine administration, must needs know God, who He is and what He has done. In other words, history must be His teacher and the record of Divine providences the inspiration of His faith.<\/p>\n

The charge of Gods withdrawal is unjust.<\/strong><\/p>\n

But Thou hast cast off and put us to shame; and goest not forth with our armies.<\/em><\/p>\n

Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.<\/p>\n

Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.<\/p>\n

Thou sellest Thy people for nought, and dost not increase Thy wealth by their price.<\/p>\n

Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.<\/p>\n

Thou makest us a byword among the heathen, a shaking of the head among the people.<\/p>\n

My confusion is continually before me, and the shame of my face covered me,<\/p>\n

For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.<\/p>\n

All this is come upon us, yet have we, not forgotten Thee, neither have we dealt falsely in Thy covenant.<\/p>\n

Our heart is not turned back, neither have our steps declined from Thy way;<\/p>\n

Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.<\/p>\n

If we have forgotten the Name of our God, or stretched out our hands to a strange god;<\/p>\n

Shall not God search this out? for He knoweth the secrets of the heart.<\/p>\n

Yea, for Thy sake are we kilted all the day long; we are counted as sheep for the slaughter.<\/p>\n

Awake, why steepest Thou, O Lord? arise, cast us not off for ever.<\/p>\n

Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression.<\/p>\n

For our soul is bowed down to the dust: our belly cleaveth unto the earth,<\/p>\n

Arise for our help, and redeem us for Thy mercies sake (Psa 44:9-26<\/em><\/span>).<\/em><\/p>\n

The Psalmist certainly has spiritual chills and fevers. One moment he is filled with praises to God and the next he is mouthing complaints.<\/p>\n

Thou hast cast off, and put us to shame; and goest not forth with our armies,<\/em><\/p>\n

Thou makest us to turn back from the enemy: and they which hate us spoil for themselves,<\/p>\n

Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen,<\/p>\n

Thou sellest Thy people for nought, and dost not increase Thy wealth by their price,<\/p>\n

Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us,<\/p>\n

Thou makest us a byword among the heathen, a shaking of the head among the people,<\/p>\n

My confusion is continually before me, and the shame of my face hath covered me,<\/p>\n

For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger,<\/p>\n

All this is come upon us, yet have we not forgotten Thee, neither have we dealt falsely in Thy covenant,<\/p>\n

Our heart is not turned back, neither have our steps declined from Thy way;<\/p>\n

Though Thou hast sore broken us in the place of dragons, and covered us with the shadow of death.<\/p>\n

If we have forgotten the Name of our God, or stretched out our hands to a strange god;<\/p>\n

Shall not God search this out? for He knoweth the secrets of the heart,<\/p>\n

Yea, for Thy sake are we killed all the day long; we are counted as sheep for the slaughter,<\/p>\n

Awake, why steepest Thou, O Lord? Arise, cast us not off for ever,<\/p>\n

Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression?<\/p>\n

For our soul is bowed down to the dust: our belly cleaveth unto the earth,<\/p>\n

Arise for our help, and redeem us for Thy mercies sake (Psa 44:9-26<\/em><\/span>),<\/em><\/p>\n

What biliousness! Strange what foolish speech can escape the lips of true believers and how unjustifiable complaints can characterize a Christian! It is always true perhaps that a man looking into the past, thinks God treated his fathers better than He is treating him. That is because he sees in history the very path by which his fathers were led, and marks the fact that it is a path which, however crooked, leads ever upward and ever onward toward the shining gates of the Celestial City. He doesnt see the bleeding feet that pressed that path. He cannot mark the edges of the sharp stones that cut deeply into the flesh. The distance is too great for him to make observation in minutiae! He cam not even tell how precipitous the difficulty hills were. He cannot even see any of the lions that stalked that path or the dangers that beset the journey! And so he concludes that God was good to his fathers, but that He is forgetting him.<\/p>\n

It is a foolish reasoning! We sing quite often, at least in orthodox circles,<\/em><\/p>\n

Faith of our fathers, living still,<\/p>\n

In spite of dungeon, fire and sword,<\/p>\n

O how our hearts beat high with joy <\/p>\n

Wheneer we hear that glorious word!<\/p>\n

Faith of our fathers, holy faith,<\/p>\n

We will be true to thee, till death.<\/p>\n

But the sad part of it is that we sing it without experience of dungeon, without smell of fire, and without ever having felt the edge of the sword.<\/p>\n

We render a second verse:<\/em><\/p>\n

Our fathers chained in prisons dark,<\/p>\n

Were still in heart and conscience free;<\/p>\n

And blest would be their childrens fate,<\/p>\n

If they, like them, should die for Thee:<\/p>\n

Faith of our fathers, holy faith,<\/p>\n

We will be true to thee till death.<\/p>\n

But the probabilities are that if we had a little touch of dungeon, fire and sword, or any prospect whatever of martyrdom, we would make a louder complaint than the Psalmist here records. We would think that we were utterly forgotten, that God had turned His back upon us and flung us willingly into the hands of our enemies, to let us be eaten as sheeps meat, or sold for nothing according to the opponents pleasure. We would imagine that He had made us a reproach to our neighbours, a scorn and derision to men of the world, a byword among the heathen and that all this had come upon us in spite of our utter loyalty to Him, and our perfect keeping of every covenant made and our upright walk.<\/p>\n

How ridiculous! What poor occasions we have for parading our faithfulness or even referring to the importunity of our prayers, or, for that matter, to the sacrifices we have made. We slip ourselves and imagine that God is slipping. We turn our backs upon Him and imagine that He has hid His face. We call upon Him to arise for our help when the truth is that He is up already and we are down!<\/p>\n

It is difficult to be patient with people that not only complain of their fellows, but even reach the point where they complain of God; and seldom is there any instance of the sort divorced from personal unworthiness and self-blame.<\/p>\n

<\/span>Gods Son is the souls adequate solace!<\/strong><\/p>\n

My heart is inditing a good matter: I speak of the things which I have made touching the King: my tongue is the pen of a ready writer.<\/em><\/p>\n

Thou art fairer than the children of men: grace is poured into Thy lips: therefore God hath blessed Thee for ever.<\/p>\n

Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.<\/p>\n

And in Thy majesty ride prosperously because of truth and meekness and righteousness; and Thy right hand shall teach Thee terrible things.<\/p>\n

Thine arrows are sharp in the heart of the Kings enemies; whereby the people fall under Thee.<\/p>\n

Thy throne, O God, is for ever and ever: the sceptre of Thy Kingdom is a right sceptre.<\/p>\n

Thou lovest righteousness and hatest wickedness: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.<\/p>\n

All Thy garments smelt of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made Thee glad.<\/p>\n

Kings daughters were among Thy honourable women: upon Thy right hand did stand the queen in gold of Ophir.<\/p>\n

Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy fathers house;<\/p>\n

So shall the king greatly desire thy beauty: for He is thy Lord; and worship thou Him.<\/p>\n

And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour.<\/p>\n

The kings daughter is all glorious within: her clothing is of wrought gold.<\/p>\n

She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto Thee.<\/p>\n

With gladness and rejoicing shall they be brought: they shall enter into the Kings palace.<\/p>\n

Instead of thy fathers shall be thy children, whom Thou mayest make princes in all the earth.<\/p>\n

I will make Thy Name to be remembered in all generations: therefore shall the people praise Thee for ever and ever (Psa 45:1-17<\/em><\/span>).<\/em><\/p>\n

Beyond all question, this is a picture of Jesus, the King, the One fairer than the children of men, into whose lips grace is poured; who wears the sword at His thigh and whose glory and majesty and might know no measure; whose truth, meekness and righteousness render majestic; the power of whose right hand is to be truly feared; the sharpness of whose arrows can lay the enemy low and whose throne is established; whose sceptre is a right sceptre; who loves righteousness, hates iniquity, and who is, therefore, the One that God hath anointed with the oil of gladness above His fellows. As if to put beyond question who this person is, the Psalmist says, All Thy garments smell of myrrh, and aloes, and cassia; out of the ivory palaces, whereby they have made Thee glad (Psa 45:8<\/em><\/span><\/em>).<\/em><\/p>\n

When was there ever any life in this world that had the aroma of beauty and sweetness about it that Christs life had? Kings daughters were among Thy honourable women: upon Thy right hand did stand the queen of Ophir, plainly refers to the women redeemed by His Word and to the Church, His coming Bride, the Bride whose beauty the King Himself desired and in whose worship He delighted.<\/p>\n

What a picture this also of the Churchs pleasure in her Lord!<\/p>\n

The kings daughter is all glorious within, her clothing is of wrought gold.<\/em><\/p>\n

She shall be brought unto the King in raiment of needlework: the virgins her companions that follow her shall be brought unto Thee.<\/p>\n

With gladness and rejoicing shall they be brought: they shall enter into the Kings palace.<\/p>\n

Instead of Thy fathers shall be Thy children, whom Thou mayest make princes in all the earth.<\/p>\n

I will make Thy Name to be remembered in all generations: therefore shall the people praise Thee for ever and ever (Psa 45:13-17<\/em><\/span>).<\/em><\/p>\n

Join all the glorious names Of wisdom, love, and power,That ever mortals knew,Or angels ever bore:All are too mean to speak His worth,Too mean to set the Saviour forth.<\/p>\n

Great Prophet of our God,Our tongues shall bless Thy Name;By Thee the joyful newsOf our salvation came,The joyful news of sins forgiven,Of hell subdued, and peace with Heaven.<\/p>\n

Jesus, our great High Priest,Has shed His Blood and died;Our guilty conscience needsNo sacrifice besides:His precious Blood did once atone And now it pleads before the throne.<\/p>\n

THE DELIVERER DISCOVERED<\/strong><\/p>\n

The forty-fifth chapter, then, discovers the Deliverer in Christ, the coming One, the all glorious One! That naturally leads to the exclamations of the forty-sixth chapter.<\/p>\n

<\/span>Faith finds herself a voice.<\/strong><\/p>\n

God is our refuge and strength, a very present help in trouble;<\/em><\/p>\n

Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;<\/p>\n

Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.<\/p>\n

There is a river, the streams whereof shall make glad the City of God, the holy place of the tabernacles of the most High.<\/p>\n

God is in the midst of her; she shall not be moved; God shall help her, and that right early.<\/p>\n

The heathen raged, the kingdoms were moved; He uttered His voice, the earth melted.<\/p>\n

The Lord of hosts is with us; the God of Jacob is our refuge. Selah.<\/p>\n

Come, behold the works of the Lord, what desolations He hath made in the earth.<\/p>\n

He maketh wars to cease unto the end of the earth;<\/p>\n

He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire.<\/p>\n

Be still, and know that I am God; I will be exalted among the heathen, I will be exalted in the earth.<\/p>\n

The Lord of hosts is with us; the God of Jacob is our refuge. Selah (Psa 46:1-11<\/em><\/span>).<\/em><\/p>\n

It is a great utterance. It is a rebound from the black unbelief of chapter forty-four. A man is never quite so happy, never quite so joyful, as when he comes out of the storm into calm, out of the black night into a bright morning, out of poverty and weakness into riches and strength, out of feelings of insufficiency into a consciousness of Gods sufficiency.<\/p>\n

It is a triumphant utterance:<\/strong><\/p>\n

God is our refuge and strength, a very present help in trouble;<\/em><\/p>\n

Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;<\/p>\n

Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof (Psa 46:1-3<\/em><\/span>).<\/em><\/p>\n

Is it possible that this is the same man who wrote but yesterday<\/p>\n

Thou hast cast off, and put us to shame; and goest not forth with our armies;<\/em><\/p>\n

Thou makest us to turn back from the enemy; and they which hate us spoil for themselves;<\/p>\n

Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen;<\/p>\n

Thou sellest Thy people for nought, and dost not increase Thy wealth by their price;<\/p>\n

Thou makest us a reproach to our neighbours, a scorn and a, derision to them that are round about us;<\/p>\n

Thou makest us a byword among the heathen (Psa 44:9-14<\/em><\/span>)?<\/em><\/p>\n

Yes, the very same man! What is the difference? This: yesterday the Psalmist had his eyes upon himself; he reflected upon his weakness, his failure, his confusion, his shame! Today, he has his eyes upon God. The night is gone, the sun has risen. The flood is over, and in its stead there is a river, the streams whereof shall make glad the City of God.<\/em> * * God is in the midst of her: she shall not be moved; God shall help her, and that right early; the heathen raged, the kingdoms were moved; He uttered His voice, the earth melted; the Lord of hosts is with us; the God of Jacob is our refuge (Psa 46:4-7<\/em><\/span><\/em>).<\/em> Oh, what a change! The God of refuge is with us.<\/em><\/p>\n

God is the refuge of His saints,<\/p>\n

When storms of sharp distress invade;<\/p>\n

Ere we can offer our complaints,<\/p>\n

Behold Him present with His aid.<\/p>\n

Loud may the troubled ocean roar;<\/p>\n

In sacred peace our souls abide,<\/p>\n

While every nation, every shore,<\/p>\n

Trembles and dreads the swelling tide.<\/p>\n

There is a stream, whose gentle flow <\/p>\n

Supplies the City of our God,<\/p>\n

Life, love, and joy still gliding through,<\/p>\n

And watering our Divine abode.<\/p>\n

That sacred stream, thy holy word,<\/p>\n

Our grief allays, our fear controls;<\/p>\n

Sweet peace thy promises afford,<\/p>\n

And give new strength to fainting souls.<\/p>\n

Praise discovers fit expression.<\/strong><\/p>\n

O clap your hands, all ye people; shout unto God with the voice of triumph;<\/em><\/p>\n

For the Lord Most High is terrible; He is a great King over all the earth;<\/p>\n

He shall subdue the people under us, and the nations under our feet.<\/p>\n

He shall choose our inheritance for us, the excellency of Jacob whom He loved. Selah.<\/p>\n

God is gone up with a shout, the Lord with the sound of a trumpet<\/p>\n

Sing praises to God, sing praises; sing praises unto, our King, sing praises.<\/p>\n

For God is the King of all the earth; sing ye praises with understanding.<\/p>\n

God reigneth over the heathen; God sitteth upon the throne of His holiness.<\/p>\n

The princes of the people are gathered together, even the people of the God of Abraham; for the shields of the earth belong unto God; He is greatly exalted.<\/p>\n

Great is the Lord, and greatly to be praised in the City of our God, in the mountain of His holiness;<\/p>\n

Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.<\/p>\n

God is known in her palaces for a refuge.<\/p>\n

For, lo, the kings were assembled, they passed by together.<\/p>\n

They saw it, and so they marvelled; they were troubled, and hasted away.<\/p>\n

Fear took hold upon them there, and pain, as of a woman in travail.<\/p>\n

Thou breakest the ships of Tarshish with an east wind.<\/p>\n

As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; God will establish it for ever. Selah.<\/p>\n

We have thought of Thy loving-kindness, O God, in the midst of Thy Temple.<\/p>\n

According to Thy Name, O God, so is Thy praise unto the ends of the earth; Thy right hand is full of righteousness.<\/p>\n

Let mount Zion rejoice, let the daughters of Judah be glad, because of Thy judgments.<\/p>\n

Walk about Zion, and go round about her; tell the towers thereof.<\/p>\n

Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.<\/p>\n

For this God is our God for ever and ever; He will be our Guide even unto death (Psa 47:1<\/em><\/span> to Psa 48:14<\/em><\/span><\/em>).<\/em><\/p>\n

Was there ever a more blissful burst of true belief? This is an instance in which the Psalmist starts a solo, but his singing becomes a contagion; it swells not to a duet or quartette, but into a mighty chorus. He directs; O clap your hands, all ye people; shout unto God with the voice of triumph (Psa 47:1<\/em><\/span><\/em>); <\/em>and he gives the reason, He is a great King over all the earth; He shall subdue the people under us, and the nations under our feet; He shall choose our inheritance for us? (Psa 47:2-4<\/em><\/span><\/em>)<\/em>; and as if to bring the last tongue to praises, he calls to all that have breath, Sing praises to God, sing praises; sing praises unto our King; sing praises (Psa 47:6<\/em><\/span><\/em>).<\/em><\/em><\/p>\n

O worship the King, all glorious above,<\/p>\n

And gratefully sing His wonderful love,<\/p>\n

Our Shield and Defender, the Ancient of days,<\/p>\n

Pavilioned in splendor, and girded with praise.<\/p>\n

Thy bountiful care what tongue can recite?<\/p>\n

It breathes in the air, it shines in the light,<\/p>\n

It streams from the hills, it descends to the plain<\/p>\n

And sweetly distills in the dew and the rain.<\/p>\n

Frail children of dust, and feeble as frail,<\/p>\n

In Thee do we trust, nor find Thee to fail;<\/p>\n

Thy mercies how tender, how firm to the end,<\/p>\n

Our Maker, Defender, Redeemer, and Friend!<\/p>\n

God and God alone is adequate.<\/strong><\/p>\n

Hear this, all ye people; give ear, all ye inhabitants of the world;<\/em><\/p>\n

Both low and high, rich and poor, together.<\/p>\n

My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.<\/p>\n

I will incline mine ear to a parable; I will open my dark saying upon the harp.<\/p>\n

Wherefore should I fear in the days of evil, when the iniquity of my keels shall compass me about?<\/p>\n

They that trust in their wealth, and boast themselves in the multitude of their riches;<\/p>\n

None of them can by any means redeem his brother, nor give to God a ransom for him;<\/p>\n

(For the redemption of their soul is precious, and it ceaseth for ever;)<\/p>\n

That He should still live forever, and not see corruption.<\/p>\n

For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.<\/p>\n

Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names; nevertheless man being in honour abideth not; he is like the beasts that Perish.<\/p>\n

This their way is their folly; yet their posterity approve their sayings. Selah.<\/p>\n

Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.<\/p>\n

But God will redeem my soul from the power of the grave; for He shall receive me. Selah.<\/p>\n

Be not thou afraid when one is made rich, when the glory of his house is increased;<\/p>\n

For when he dieth he shall carry nothing away; his glory shall not descend after him.<\/p>\n

Though while he lived he blessed his soul; and men will praise thee, when thou doest well to thyself.<\/p>\n

He shall go to the generation of his fathers; they shall never see light.<\/p>\n

Man that is in honour, and understandeth not, is like the beasts that perish.<\/p>\n

The mighty God, even the Lord, hath spoken, and called the earth from; the rising of the sun unto the going down thereof.<\/p>\n

Out of Zion, the perfection of beauty, God hath shined.<\/p>\n

Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him.<\/p>\n

He shall call to the heavens from above, and to the earth, that he may judge his people.<\/p>\n

Gather My saints together unto Me; those that have made a covenant with Me by sacrifice; and the heavens shall declare His righteousness; for God is judge Himself. Selah.<\/p>\n

Hear, O My people, and I will speak; O Israel, and I will testify against Thee; I am God, even thy God.<\/p>\n

I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before Me.<\/p>\n

I will take no bullock out of thy house, nor he goats out of thy folds;<\/p>\n

For every beast of the forest is Mine, and the cattle upon a thousand hills.<\/p>\n

I know all the fowls of the mountains; and the wild beasts of the field are mine.<\/p>\n

If I were hungry, I would not tell Thee; for the World is mine, and the fulness thereof.<\/p>\n

Will I eat the flesh of bulls, or drink the blood of goats?<\/p>\n

Offer unto God thanksgiving; and pay thy vows unto the most High;<\/p>\n

And call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me.<\/p>\n

But unto the wicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth?<\/p>\n

Seeing thou hatest instruction, and castest My words behind thee.<\/p>\n

When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.<\/p>\n

Thou givest thy mouth to evil, and thy tongue frameth deceit.<\/p>\n

Thou sittest and speakest against thy brother; thou slanderest thine own mothers son.<\/p>\n

These things hast Thou done, and I kept silence; Thou thoughtest that I was altogether such an one as Thyself; but I will reprove thee, and set them in order before thine eyes.<\/p>\n

Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.<\/p>\n

Whoso offereth praise glorifieth Me; and to him that ordereth his conversation aright will I shew the salvation of God.<\/p>\n

Have mercy upon me, O God, according to Thy loving-kindness; according unto the multitude of Thy tender mercies blot out my transgressions.<\/p>\n

Wash me throughly from mine iniquity, and cleanse me from my sin.<\/p>\n

For I acknowledge my transgressions; and my sin is ever before me.<\/p>\n

Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou oughtest be justified when Thou speakest, and be clear when Thou judgest.<\/p>\n

Behold, I was shapen in iniquity; and in sin did my mother conceive me.<\/p>\n

Behold, Thou desirest truth in the inward parts; and in the hidden part Thou shalt make me to know wisdom.<\/p>\n

Purge me with hyssop, and I shall be clean; wash me, and 1 shall be whiter than snow.<\/p>\n

Make me to hear joy and gladness; that the hones which Thou hast broken may rejoice.<\/p>\n

Hide Thy face from my sins, and blot out all mine iniquities.<\/p>\n

Create in me a clean heart, O God; and renew a right spirit within me.<\/p>\n

Cast me not away from Thy presence; and take not Thy holy spirit from me.<\/p>\n

Restore unto me the joy of Thy salvation; and uphold me with Thy free spirit.<\/p>\n

Then will I teach transgressors Thy ways; and sinners Shall be converted unto Thee.<\/p>\n

Deliver me from blood-guiltiness, O God, Thou God of my salvation; and my tongue shall sing aloud of Thy righteousness.<\/p>\n

O Lord, open Thou my lips; and my mouth shall shew forth Thy praise.<\/p>\n

For Thou desirest not sacrifice; else would I give it; thou delightest not in burnt-offering.<\/p>\n

The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.<\/p>\n

Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem.<\/p>\n

Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering; then shall they offer bullocks upon Thine altar (Psa 49:1<\/em><\/span> to Psa 51:19<\/em><\/span><\/em>).<\/em><\/p>\n

Here we come to the conclusion of the matter, so far, at least, as certain experiences are concerned; and that conclusion is that God, and God alone, is adequate. He would have all the people hear it, men of both high and low degree, rich and poor. The perverse, the boastful, the corrupt, the brutish, he would have them see that their way is folly, that death awaits them and Sheol will consume; but God will redeem his soul and receive him into glory. He would have men realize that even death shall strip them of both wealth and honour, they will perish as the beasts do, but the mighty one will remain. The Jehovah who called the earth from the rising of the sun to the going down thereof, whose perfection of beauty doth shine, and whose speech is above the storm, and to him the heavens themselves will respond and the very earth tremble will gather His saints to Himself and show His covenant by His sacrifice, while the heavens declare His righteousness; and then, as if God Himself was at hand to speak, the Psalmist steps aside and gives audience to the voice Divine,<\/p>\n

O Israel, * * I am Thy God, even Thy God.<\/em><\/p>\n

I do not reprove them of these sacrifices nor the multiplication of burnt offerings;<\/p>\n

I will not take a bullock out of thy house, nor a he goat from thy folds, since I have no need;<\/p>\n

Every beast of the forest is Mine, the cattle on a thousand hills;<\/p>\n

I know all the birds of the hills and that which moveth in the fields.<\/p>\n

If I were hungry, I would not tell thee, for the world is Mine and the fullness.<\/p>\n

I am no eater of bulls flesh, nor drinker of goats blood.<\/p>\n

I am God; sacrifice to Me thanksgiving and pay to Me thy vows and call upon Me in the day of trouble and I will deliver thee and thou shalt glorify Me (Psa 50:7-15<\/em><\/span>).<\/em><\/p>\n

Then, after having shown his attitude toward the wicked, and the wickeds attitude toward Him, and after having warned these God-forgetters, of the day of judgment when none shall deliver, he concludes, He that offereth praise, glorifieth Me; and he that altereth his way, will I show the salvation of God (Psa 50:23<\/em><\/span><\/em>)<\/em><\/p>\n

I have sought to bring you this morning the three major thoughts to be found in these ten chapters. Beyond all question they are the Recognition of Ruin by Sin, the Conscious Need of a Deliverer, and the Joyful Discovery of God. I confess frankly, very frankly, that I have had other objectives than merely to interpret these Psalms. I believe that knowledge of Scripture always fruits in increased faith and further, in effective service. I am anxious that you should know God, that you should know Him as one who can redeem us from the ruin of sin, that you should know Him as one who can meet all the demands of the heart life, that you should know Him as one who proved His power and love to your predecessors, that you should know Him as one who is the source of strength against adversaries and for all conceivable service.<\/p>\n

There are tasks ahead, great undertakings, as important and prophetic as enormous; and I want you to enter upon them, upon those that are immediately ahead of us for this week and for those that are planned for the two weeks following, believing God and trusting Him for all needed strength.<\/p>\n

We are told that when Napoleon was leading his soldiers over the Alps, the cold and fatigue of the journey caused many of them to falter. Some were about to turn back. Napoleon ordered the band to play, and the spirits of some of the men revived, but not all. Then he told them to play music that would remind them of the home-land and more of them revived. Then at his word, the buglers sounded the bugle call. The men sprang to arms, and new life surged into the brains of every breathing body, for they knew not where the enemy might be.<\/p>\n

Activity is the best and surest cure for faltering souls. My candid conviction is this, that the effort of this church will be glorious in proportion as we actively undertake big things and bring them to pass; and why not? when Jehovah is our God.<\/p>\n

<\/em><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

INTRODUCTION<\/p>\n

Superscription<\/em>: To the Chief Musician, Maschil, for the sons of Korah. Maschil, an instruction, a didactic poem.<\/p>\n

The sons of Korah, descendants of Korah, were an important company of singers (1Ch. 6:33<\/span>; 2Ch. 20:19<\/span>). Opinions differ as to whether this and ten or eleven other psalms bearing the name of the sons of Korah were composed by them or for them. The title may mean for<\/em> the sons of Korah, to<\/em> the sons of Korah, or of the sons of Korah. Winer, Origen, Rosenmller, Hensler, Eichorn, De Wette, Olshausen, Hengstenberg, et al.<\/em>, hold that the sons of Korah were the authors of these psalms. Hengstenberg regards the 42 and 43 psalms as the composition of one of the sons of Korah concerning the experience of David; the former is the author and the latter is the object of the psalm: one of the sons of Korah sang this psalm as from the soul of David. The psalms which bear this title are remarkable for beauty, sublimity, and intense feeling. As, however, the language of several of these psalmsas the 42 and 48, &c.is manifestly meant to apply to David, it seems much simpler to explain the title for the sons of Korah, to mean that they were given to them to sing in the temple services. If their style of music, vocal and instrumental, was of a more sublime and lyric character than that of the sons of Merari or Gershon, and Heman had more fire in his execution than Asaph and Jeduthun, it is perfectly natural that David should have given his more poetic and elevated strains to Heman and his choir, and the simpler and quieter psalms to the other choirs.<\/p>\n

The occasion of the composition was probably the time of the rebellion of Absalom, when David was forced into exile from his home and from the tabernacle of God. This and the following psalm stand in very close relation to each other, and were probably composed on the same occasion.<\/p>\n

Homiletically, the psalm sets before us, A godly soul under a sense of absence from God (Psa. 42:1-5<\/span>); and the deep depression and strong consolation of a godly soul (Psa. 42:6-11<\/span>).<\/p>\n

A GODLY SOUL UNDER A SENSE OF ABSENCE FROM GOD<\/p>\n

(Psa. 42:1-5<\/span><\/em>.)<\/p>\n

I. The sorrow of a godly soul<\/strong>. My tears have been my meat day and night, &c. David here sets forth<\/p>\n

1. The cause of his sorrow<\/em>. The Psalmist was driven into exile, away from home and from the tabernacle of God. And in his trials he seems to have temporarily lost the sense of the Divine presence and favour. It was probably the weight and bitterness of the trials of the Psalmist at this time which led to his inability to realise the gracious presence of God. Under severe afflictions, the soul is apt to feel itself forsaken by God. This was the cause of Davids sorrow. He felt himself deserted by God. Sometimes God teaches us effectually to know the work of mercies by the want of them, and whets our appetite for the means of grace by cutting us short in those means.<\/p>\n

2. The aggravation of his sorrow<\/em>. Davids sorrow was made all the keener by <\/p>\n

(1.) The reproaches of his enemies<\/em>. They continually say unto me, Where is thy God? His enemies seem to have reproached him with being forsaken by God; that, being exiled from the tabernacle of God, he was exiled also from God Himself; that his miseries were an evidence that he was abandoned by God. This, says Robertson, is ever the way in religious perplexity: the unsympathising world taunts or misunderstands. In spiritual grief they ask, Why is he not like others? In bereavement, they call your deep sorrow unbelief. In misfortune, they comfort you like Jobs friends by calling it a visitation. Or, like the barbarians at Melita, when the viper fastened on Pauls hand, no doubt they call you an infidel, though your soul be crying after God. Specially in that dark and awful hour, when HE called on God, Eloi, Eloi, they said, Let be, let us see whether Elias will come to save Him. Now, this is sharp to bear. It is easy to say Christian fortitude should be superior to it. But in darkness to have no sympathy,when the soul gropes for God, to have the hand of man relax its grasp! <\/p>\n

(2.) The recollection of past joys<\/em>. When I remember these, I pour out my soul in me, &c. (Psa. 42:4<\/span>.) Here is worship<\/em>. David was a devout man. His delight was in the worship of God. Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth. Here is social worship<\/em>. I had gone with the multitude, I went with them to the house of God. His enjoyment of religious ordinances was increased by uniting in them with others. Here is joyous social worship<\/em>. With the voice of joy and praise, with a multitude that kept holy-day. Their religious assemblies were characterised by devout gladness. Now, the pain of the Psalmist is increased, when he brings into view his earlier blessedness, and places it beside his present misery. His experience is like that described by Tennyson,<\/p>\n

A sorrows crown of sorrow is remembering happier things.<\/p>\n

3. The continuousness of his sorrow<\/em>, My tears have been my meat day and night, while they continually, &c. His grief was with him as a constant companion. His sorrow knew no intermission. And the reproaches of his enemies were ever ringing in his ears and agonising his heart. This tearstained page from the autobiography of David, represents the sorrows of many a godly soul to-day.<\/p>\n

II. The desire of a godly soul<\/strong>. As the hart panteth after the water brooks, so panteth my soul after Thee, O God (Psa. 42:1-2<\/span>). Notice<\/p>\n

1. The object of his desire<\/em>. God, the living God. Davids great longing was not for restoration to his palace and throne, or even to the tabernacle; it was for realisation of the presence of God. It is quite true that lamenting after God is as sure an evidence that we love Him as rejoicing in God. But the soul thus mourning His absence fails to realise this, or, realising it, derives little or no help from it. We are so constituted that, we cannot rest out of God. Now, consider the God the Psalmist longed for. His God was a Person<\/em>, Thee, O God. He was a living Person<\/em>. The living<\/em> God. How different from the heartless God which science and philosophy offer to men! a God which is but another name for law and order. How different also from the God of metaphysical creeds and rigid theological systems! In these, the Divine Being is too often represented as cold, hard, far remote from men, and having little or no interest in the affairs of His creatures. The God for whom the Psalmist longed is very different. He is a living Person who takes deep interest in His creatures, who loves them and seeks their love, who listens to their prayers, and works for their salvation. This is the God that anxious and burdened men cry out for,the God for whom the Psalmist thirsted and whom the Saviour revealed. To realise the presence and favour of this living God was the great object of desire to David.<\/p>\n

2. The intensity of his desire<\/em>. As the hart panteth after the water brooks, so panteth my soul after Thee, O God. My soul thirsteth, &c. The word translated hart is a common noun, but, inasmuch as it is here joined with a feminine verb, it must be taken as denoting the hind or female deer. The Psalmist chose the hind, says Hengstenberg, chiefly because the hind rather than the hart is suitable as compared with the feminine soul, which is like it in its weakness. And Barnes: There is an idea of tenderness in the reference to the word hart herefemale deer, gazellewhich would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn towards them as to all other animals in similar circumstances. We are not to think of the hunted hind, exhausted, parched, and alarmed by pursuit, but of the hind in time of prevailing drought (compare <\/span>Psa. 63:1<\/span>). My soul thirsteth for Thee in a dry and thirsty land where no water is. The word translated pantethmargin, brayethdenotes eager desire. So the Psalmist intensely longed for the presence and fellowship of God. His desire is very importunate: it is his soul that pants, his soul that thirsts, which denotes not only the sincerity, but the strength of his desire.<\/p>\n

III. The hope of a godly soul<\/strong>. Why art thou cast down, O my soul? &c. (Psa. 42:5<\/span>). Calvin says: David represents himself here to us as divided into two parts. In so far as he rests through faith in Gods promises, he raises himself, equipped with the spirit of an invincible valour, against the feelings of the flesh, and at the same time blames his weakness. Hengstenberg: It is the spirit<\/em> mighty in God which here meets the trembling soul<\/em>. Consider<\/p>\n

1. Whom he hoped in<\/em>. Hope thou in God. He turned the eye of his soul away from his painful circumstances, from the ingratitude and treachery of men, from its own troubled mood, to God. He is always the same, always gracious, always strong to save. Hope in Him.<\/p>\n

2. What he hoped for<\/em>. The help of His countenance. The salvation of His countenance. Cause Thy face to shine, and we shall be saved. Lord, lift Thou up the light of Thy countenance upon us. In His favour is life. The Psalmist hoped for complete deliverance and restoration by the favour of God. This he designates, the salvation of His countenance.<\/p>\n

3. Whereon he grounded his hope<\/em>. For I shall yet praise Him, &c. The ground of his hope is his believing confidence that the Lord, who is always his God, will by his deliverance give him occasion for thanks.Hengstenberg<\/em>.<\/p>\n

CONCLUSION.Here we have a remedy for despondency. Look up and hope in God. Away from thine unhappy circumstances, away from thy cheerless prospects, away from thine own troubled condition, look up and hope in God; and thy moan shall be changed into a grateful song.<\/p>\n

MAN SPEAKING TO HIS SOUL<\/p>\n

(Psa. 42:5<\/span><\/em>.)<\/p>\n

We have in these words<\/p>\n

I. Self-remonstrance<\/strong>. Why art thou cast down, O my soul? and why art thou disquieted in me? It is the spirit<\/em> mighty in God, which here meets the trembling soul<\/em>. It is faith interrogating feeling. We all have had some experience of this duality in unity in our own being. We know what it is for the human soul to shrink and tremble and suffer, while the spirit, nerved by faith, is calm, fearless, and heroic. These interrogations imply<\/p>\n

1. Great suffering of soul<\/em>. Cast down, bowed down, deeply dejected. Disquieted, anxious, agitated, troubled. Godly souls sometimes pass through deep waters.<\/p>\n

2. Groundless suffering of soul<\/em>. Why art thou cast down? &c. The interrogation implies that there was no sufficient reason for this depression and anxiety. The man who can call the Lord his God can never have sufficient reason to be so deeply troubled as David was.<\/p>\n

II. Self-exhortation<\/strong>. Hope thou in God. In God, as contradistinguished,<\/p>\n

1. From man<\/em>. Man is not always willing to aid us in the day of distress. Even when he is willing, his power to do so is very limited. Man is sometimes unreliable, false. Supposing this psalm to have been written during the rebellion of Absalom, or to refer to it, David was having painful experiences of the ingratitude and treachery of men, notably in the cases of Absalom and Ahithophel. In God; not in man.<\/p>\n

2. From circumstances<\/em>. The circumstances and prospects of the poet were very dark. Circumstances are sometimes as variable as April weather. They are not to be relied on. In God; not in circumstances.<\/p>\n

3. From ourselves<\/em>. We are foolish, weak, changeable. The moods of our soul are influenced by almost countless circumstances. To-day we are on Hermon; to-morrow we must enter Gethsemane. In God; not in ourselves. In God; for He is <\/p>\n

(1) Ever gracious<\/em>. <\/p>\n

(2) All-sufficient<\/em>. <\/p>\n

(3) Unchangeable<\/em>.<\/p>\n

III. Self-encouragement<\/strong>. For I shall yet praise Him, &c.<\/p>\n

1. The facts concerning salvation which are here suggested<\/em>. <\/p>\n

(1) That it is the result of the favour of God<\/em>. The salvation of His countenance. (See preceding exposition of these words.) <\/p>\n

(2) That it inspires the praise of man<\/em>. For I shall yet praise Him. The salvation of God gives both matter for praise and the disposition to praise.<\/p>\n

2. The assurance of salvation<\/em>. There is no faltering or hesitation in the declaration of the Psalmist. The spirit is triumphant in faith, though the soul is dejected by suffering.<\/p>\n

3. The ground of this assurance<\/em>. The Psalmists faith rests in the relation of God to him. This is brought out in the eleventh verse, which is an almost exact repetition of this one. My God. He who can so speak of God may well be confident of full and glorious salvation.<\/p>\n

THE DEEP DEPRESSION AND STRONG CONSOLATION OF A GODLY SOUL<\/p>\n

(Psa. 42:6-11<\/span><\/em>.)<\/p>\n

The Psalmist has addressed himself to his own soul, but has not obtained the victory over his troubles. Now he turns to God and addresses Him on the matter.<\/p>\n

I. The deep depression of a godly soul<\/strong> O my God, my soul is cast down within me. He sets before us<\/p>\n

1. The greatness of his troubles<\/em>. He expresses this variously. <\/p>\n

(1) He declares his great dejection of soul<\/em>. My soul is cast down within me. It was sinking under the weight of its trials. <\/p>\n

(2) He compares his troubles to an angry flood<\/em>. Deep calleth unto deep at the noise of Thy waterspouts, &c. Hengstenberg says: The floods are the roaring sea-billows of suffering and pain. Flood calls to flood, one invites, as it were, another to pour itself forth on the Psalmist. The waves of anguish were beating pitilessly upon the poet soul. <\/p>\n

(3) He compares his troubles to the slaughter of his soul<\/em>. As with a sword in my bones, &c. Margin: As with a killing, &c. Hengstenberg: It is as a murder in my bones, &c The murder<\/em> here is used figuratively for designating a deadly anguish of soul: the reproaches are to the soul of the Psalmist what murder is to the body. (Comp. Luk. 2:35<\/span>.) A sword shall pierce through thine own soul also. That the murder is represented as having its seat in the bones of the Psalmist, is designed to mark the pain as going through the marrow and bones wounding the heart.<\/p>\n

2. The causes of his trouble<\/em>. Of these he mentions two:<\/p>\n

(1) His forced exile from his home and from the tabernacle of the Lord<\/em>. He was now far away from home, in the land of Jordan and the Hermonites, and the hill Mizar. Jordan was the eastern boundary of Canaan. Hermon, a mountain on the north eastern border of Palestine, having three summits, for which reason probably it is spoken of here as the Hermonites or Hermons. Mizar is probably the name of a small mountain; but what mountain is now unknown. But the point for us to seize is this, the Psalmist was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors. He is far from home, far from the tabernacle and worship of His God. <\/p>\n

(2) The reproaches of his enemies<\/em>. Mine enemies reproach me, &c. (See notes on Psa. 42:3<\/span>.)<\/p>\n

3. The relation of his trouble to God<\/em>. Thy<\/em> waterspouts, all Thy<\/em> waves and Thy<\/em> billows. He regarded his troubles as in some sense coming from God. God is either the originator or permitter of all our troubles. Whatever waves and billows of affliction go over us at any time we must call them Gods waves and His billows, that we may humble ourselves under His mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a Divine check.M. Henry<\/em>.<\/p>\n

When we consider these things we wonder not that the Psalmist was deeply depressed.<\/p>\n

II. The strong consolation of a godly soul<\/strong>.<\/p>\n

1. In the remembrance of God<\/em>. O my God, my soul is cast down within me; therefore will I remember Thee. He recollected the great goodness and the mighty acts of God, and was comforted. The way to forget the sense of our miseries is to remember the God of our mercies.<\/p>\n

2. In the assurance of Gods constant mercy<\/em>. The Lord will command His loving-kindness in the day-time, &c The loving-kindness of God consists, says Hengstenberg, in the inward consolations which are granted to the Psalmist in the midst of his outward misery. In and along with the favour the song is also at the same time given. For the person who is comforted through Gods favour, is enabled to sing praise to Him. Upon the song and out of it follows the prayer. Believing expectation of mercy must not supersede, but quicken, our prayers for it. Daytime and night we understand, as in Psa. 42:3<\/span>, as indicating continuance. The assurance of the Psalmist is that God would always show him His mercy. Even in our greatest troubles there is Divine mercy. The Psalmist called the Lord the God of his life<\/em>, because He preserved and supported it, and must awaken him out of the death to which he seemed now appointed.<\/p>\n

3. In confident access to God in prayer<\/em> I will say unto God my rock, Why hast Thou forgotten me? &c. Notice, <\/p>\n

(1) His characterisation of God<\/em>. God, my Rock; implying that God was his strength, his defence, firm and immovable. <\/p>\n

(2) His expostulation with God<\/em>. Why hast Thou forgotten me? &c. To his suffering soul it seemed as though God had forgotten him. But his spirit, strong in faith, knew otherwise. The inquiry, Why, &c., implies the conviction that God could not possibly even in appearance forget him much longer, that soon his mourning must be changed into rejoicing. Thus to have access to God is no small consolation to His people when they are tried.<\/p>\n

4. In the assured anticipation of deliverance from trouble<\/em>. Why art thou cast down, O my soul? &c. (See notes and homiletic sketch on Psa. 42:5<\/span>.) This verse is a repetition of Psa. 42:5<\/span>, with this difference, instead of His countenance we have my countenance, and the words and my God are added at the close. The idea is that when David found salvation in Gods countenance or favour, the clouds would pass away from his own countenance, and it would become radiant with gratitude and gladness. And my God is a note of triumph in response to the enemies who had mockingly challenged him, Where is thy God? So the psalm closes with notes of assured and complete victory.<\/p>\n

CONCLUSION.<\/p>\n

1. Here is instruction for the depressed believer<\/em>. In your deep dejection remember God, pray unto Him, trust Him. In the land of the Hermons He is as near to save thee as in the sacred worship of the sanctuary. <\/p>\n

2. Here is encouragement for the depressed believer<\/em>. Hope in God; for thou shalt yet praise Him, &c.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

THE PSALMS
BOOK THE SECOND
Psalms 42, 43
DESCRIPTIVE TITLE<\/strong><\/p>\n

A Debarred Worshipper Mastering his Sorrow.<\/p>\n

ANALYSIS<\/strong><\/p>\n

Stanza I., Psa. 42:1-5<\/span>, A Debarred Worshipper, Nursing his Grief, nevertheless Strives to Rise Above it. Stanza II., Psa. 42:6-11<\/span>, Deeply Feeling his Personal Condition, the Sufferer Encourages Himself by Recalling a Past Deliverance, and begins to Pray Hopefully, though Sorely Dismayed by Outward Troubles. Stanza III. (43), Psa. 42:1-5<\/span>, Looking his Public Troubles in the Face, the Psalmist Prays for a Triumphant Deliverance.<\/p>\n

(Lm.) An Instructive Psalm.<\/p>\n

1<\/p>\n

As a hind cometh longing up to channels of water<\/p>\n

so my soul longeth for thee O God!<\/p>\n

2<\/p>\n

Athirst is my soul for Godfor a GOD who liveth,<\/p>\n

when shall I enter in and see[453] the face of God?<\/p>\n

[453] So it shd. beG, Intro., 458; and so it is in some cod. (w. 1 ear. Pr. edn., Aram., Syr.)Gn. It is probable that in the original it was see the face of YahwehBr.<\/p>\n

3<\/p>\n

My tears have served me for food day and night,<\/p>\n

through its being said unto me all the dayWhere is thy God?<\/p>\n

4<\/p>\n

These things would I fain remember and pour out upon my my soul<\/p>\n

how I used to pass over in a throng
used to lead them in procession unto the house of God,
with the sound of jubilation[454] and thanksgiving<\/p>\n

[454] Or: of a ringing cry.<\/p>\n

a crowd keeping festival!<\/p>\n

5<\/p>\n

Why shouldst thou despair O my soul and groan upon me?<\/p>\n

Wait thou for God, for yet shall I thank him,<\/p>\n

as the great salvation[455] of my[456] person[457] and my God.[458]<\/p>\n

[455] Pr. intensive.<\/p>\n

[456] M.T.: hisclearly in error for my: cp. Psa. 42:11<\/span> and Psa. 43:5<\/span>.<\/p>\n

[457] So O.G. 447a. Or: the health of my countenance; or: the victory of my presence. The same alternatives apply to Psa. 42:11<\/span> and Psa. 43:5<\/span>.<\/p>\n

[458] Should probably be addedDr. To the same effectDel.<\/p>\n

6<\/p>\n

Over myself[459] my soul keeps despairing[460] therefore will I remember thee,[461]<\/p>\n

[459] Stands emphatically at the beginning of the sentence.Kp., Del.
[460] Frequentative. Is cast down blunts the point.
[461] That is, what I learned of thee.<\/p>\n

from the land of Jordan and the Hermonsfrom Mount Mizar,<\/p>\n

7<\/p>\n

Deep unto deep calling out to the sound of thy waterfalls:<\/p>\n

all thy breakers and thy billows over one passed.<\/p>\n

8<\/p>\n

By day may Jehovah command his kindness and by night his song,<\/p>\n

with me a prayer to the God of my life.[462]<\/p>\n

[462] Specially fitting, if the writer was thinking of an occasion when God saved his life. Some cod. however read: to a living GodGn.<\/p>\n

9<\/p>\n

I would fain say to GodO my Cliff! wherefore hast thou forgotten me?<\/p>\n

wherefore should I gloomily walk through the oppression of an enemy?<\/p>\n

10<\/p>\n

Like[463] a shattering in my bones have mine adversaries reproached me,<\/p>\n

[463] So some cod. M.T.: beth, With the effect of; or At the cost ofO.G. 90a, 3.<\/p>\n

through their saying unto me all the day, Where is thy God?<\/p>\n

11<\/p>\n

Why shouldest thou despair O my soul and why groan upon me?<\/p>\n

Wait thou for God, for yet shall I thank him,
as the great salvation[464] of my person and my God.<\/p>\n

[464] Cp. Psa. 42:5<\/span>.<\/p>\n

(Nm.)<\/p>\n

PARAPHRASE<\/strong><\/p>\n

Psalms 42<\/span><\/strong><\/p>\n

As the deer pants for water, so I long for You, O God.
2<\/p>\n

I thirst for God, the living God. Where can I find Him to come and stand before Him?<\/p>\n

3<\/p>\n

Day and night I weep for His help, and all the while my enemies taunt me. Where is this God of yours? they scoff.<\/p>\n

4, 5 Take courage, my soul! Do you remember those times (but how could you ever forget them!) when you led a great procession to the Temple on festival days, singing with joy, praising the Lord? Why then be downcast? Why be discouraged and sad? Hope in God! I shall yet praise Him again! Yes, I shall again praise Him for His help.[465]<\/p>\n

[465] Literally, for the help of His countenance.<\/p>\n

6<\/p>\n

Yet I am standing here depressed and gloomy; but I will meditate upon Your kindness to this lovely land where the Jordan River flows and where Mount Hermon and Mount Mizar stand.<\/p>\n

7<\/p>\n

All your waves and billows have gone over me, and floods of sorrow pour upon me like a thundering cataract.[466]<\/p>\n

[466] Literally, deep calls to deep at the noise of Your waterfalls.<\/p>\n

8<\/p>\n

Yet day by day the Lord also pours out His steadfast love upon me, and through the night I sing His songs and pray to God who gives me life.<\/p>\n

9<\/p>\n

O God my Rock, I cry, why have You forsaken me? Why must I suffer these attacks from my enemies?<\/p>\n

10<\/p>\n

Their taunts pierce me like a fatal wound; again and again they scoff, Where is that God of yours?<\/p>\n

11<\/p>\n

But O my soul, dont be discouraged! Dont be upset! Expect God to act! For I know that I shall again have plenty of reason to praise Him for all that He will do! He is my help! He is my God!<\/p>\n

Psalms 43<\/span><\/strong><\/p>\n

(Nm.)<\/p>\n

1<\/p>\n

Vindicate me O God and plead my cause against a nation without kindness,<\/p>\n

from a man of deceit and perversity wilt thou deliver me!<\/p>\n

2<\/p>\n

For thou art my protecting God[467] wherefore hast thou rejected me?<\/p>\n

[467] Ml.: My God of stronghold.<\/p>\n

wherefore should I gloomily wander[468] through the oppression of an enemy?<\/p>\n

[468] Or: march to and fro. Go mourningDel. Why go I about in dark attireDr.<\/p>\n

3<\/p>\n

Send forth thy light and faithfulnesslet them lead me,<\/p>\n

let them bring me into thy holy mountain[469] and unto thy habitations!<\/p>\n

[469] Cp. 2Ch. 3:1<\/span>; 2Ch. 33:15<\/span>, Isa. 30:29<\/span>, Jer. 26:18<\/span>, Mic. 3:12<\/span>.<\/p>\n

4<\/p>\n

So would I enter in unto the altar of Godunto the God who gladden my youth,[470]<\/p>\n

[470] So the Sep.a beautiful and suggestive reading.<\/p>\n

so will I thank thee with a lyre Jehovah[471] my God!<\/p>\n

[471] So Sep., preferred by Kp. and others.<\/p>\n

5<\/p>\n

Why shouldst thou despair O my soul and why groan upon me?<\/p>\n

Wait thou for God, for yet shall I thank him,<\/p>\n

as the great salvation[472] of my person and my God.<\/p>\n

[472] Cp. Psa. 42:5<\/span>.<\/p>\n

(Lm.) To the Chief Musician.
(CMm.) For the sons of korah = the patriarchs of song.
Cp. Intro., Chap. II., 3.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

Psalms 43<\/span><\/strong><\/p>\n

O God, defend me from the charges of these merciless, deceitful men.
2<\/p>\n

For You are God, my only place of refuge. Why have You tossed me aside? Why must I mourn at the oppression of my enemies?<\/p>\n

3<\/p>\n

Oh, send out Your light and Your truthlet them lead me. Let them lead me to Your Temple on Your holy mountain, Zion.<\/p>\n

4<\/p>\n

There I will go to the altar of God my exceeding joy, and praise Him with my harp. O Godmy God!<\/p>\n

5<\/p>\n

O my soul, why be so gloomy and discouraged? Trust in God! I shall again praise Him for His wondrous help; he will make me smile again,[473] for He is my God!<\/p>\n

[473] Literally, He is the help of my countenance.<\/p>\n

EXPOSITION<\/strong><\/p>\n

The crowning feature of this (double) psalm is its lofty and intense spirituality: A soul athirst for God; moved by strong desire for fellowship with Godto be conscious of his nearness, to be face to face with him; assured that such a realisation will be as satisfying as for a thirsty animal to drink of the cooling stream.
The next thing noticeable in this (double) psalm, is the beauty of its formin three stanzas, each with a refrain repeated in identical words; and easily detected when this structure is observed, a gradual advance from sheer sorrow, to circumspect petition, and then to bold entreaty.
Perhaps the third thing to arrest our attention is, the psychological wonder of a Sufferer striving to master his sorrow and to rise above it.
Probably the surest way to observe these three leading features with interest and profit is to institute an investigation into the probable authorship of the psalm.
David has been thought of: though we are no longer under any obligation to presuppose that he wrote it, inasmuch as this psalm is really an orphan psalm, since undoubtedly the sons of korah were singers, or a class of singers, and not authors. Nevertheless, it is an interesting fact, that David has been regarded as the probable writer of this pathetic composition; several circumstances combining to give this hypothesis an air of probabilitychiefly his intense love for the worship of Jehovahs house in Jerusalem, and his flight from the holy city on occasion of Absaloms rebellion. That David crossed over the Jordan, and then turned north, ascending the high lands of Gilead as far as Mahanaim, and so came into full view of Mount Hermon on the north is another circumstance rather favourable to this conclusion. The objections to this view are: first, That, even so, David did not go far enough north to get among the waterfalls of the Upper Jordan; and, second, That he was surrounded by faithful friends, all the time, and not by enemies who would keep mocking him with the taunt, Where is thy God?to which we may add, third, That, formidable as was Absaloms rebellion, David would scarcely refer to it as the oppression of an enemy. These considerations preclude our deciding for David. Some would add, that the very absence of Davids name from the head of the psalm should, among other reasons, count for something, why David could not have penned this psalm,seeing the many evidences of care to place his name wherever it had any right to stand.<\/p>\n

Under these circumstances, some have thought of an unknown Levite as author, on account of the memory, so vividly preserved by the writer, of having headed processions to the Temple in happier days. This conjecture has little else to support it; and, in Short, it can scarcely be said that any Levite occupied so important and central a position as this psalm requires. The desperate suggestion that this psalm may have been written by King Jehbiachin on his way to Babylon, may safely be dismissed; since the writer, at any rate, hoped soon to return to the holy city; and we must not go out of our way to court failure for the hope of the psalm.
It is time to say: That for no man, as author of this psalm, can such numerous and strong reasons be advanced as for King Hezekiah, notwithstanding one or two apparent reasons to the contrary. Let us look at the reasons for and against.
In favour of this conclusion the following weighty reasons may be alleged:First, the writer appears to be suffering from two chief causes: one personal to himself, and one of a more public character. He is apparently suffering from some personal disease, which amounts to a disfigurement of his face or disablement of his person. Hence the force of his description of God as the health of his countenance; or the salvation of his person, or the triumph of his presence. And then there is an enemy, under whose oppression he has to groan, whose taunts he has to bear. Now the significant thing is: That in Hezekiah both these causes of suffering met: He was struck for death with leprosy, and the Assyrian army was at the gate of Jerusalem:the Assyrian, a mighty and oppressive nation indeedwell answering to the description, A nation without kindness, whose foul-mouthed representative the villain Rabshakeh was, who mercilessly hurled his taunts against Hezekiah, and deceitfully perverted facts to degrade Hezekiah in the eyes of his own people. To these leading reasons in favour of the authorship of Hezekiah, there are several others to be added: Such as his tearsmentioned here, and mentioned in the history; his lyreof which also we read both here and in the history; his enthusiastic participation in the worship of the Temple, in reference to which it may safely be said that the very word in the 4th verse (of Psalms 42<\/span>) passed over or crossed over is exquisitely adapted to describe the kings procession from the Royal Palace to the Temple, since there was a splendid viaduct connecting the two. It is extremely unlikely that such a combination of reasons for any other author can be found.<\/p>\n

The one objection that may be urged can easily be obviated. The writer, it may be said, was not merely a debarred worshipper but a banished worshipper; since he prays to be led back into the holy mountain, proving that he was away from Jerusalem. Standing alone, that objection might have been plausible, though not conclusive; seeing that the language is perfectly consistent with mere enforced banishment from Mount Moriahthe mountain of the house (Cp. 2Ch. 3:1<\/span>; 2Ch. 35:15<\/span>, Isa. 2:2<\/span>; Isa. 30:29<\/span>, Jer. 26:18<\/span>, Mic. 3:12<\/span>), and we know that Hezekiah regarded it as an ascent to visit Jehovahs temple (Isa. 38:22<\/span>). From that holy place, while his plague was upon him, he was debarred. Perhaps a still stronger objection to the claims of Hezekiah to be regarded as the author of this psalm, will be framed upon the assumption that the writer was far away from Jerusalem when he penned itthat, in fact, he was still among the waterfalls of the upper Jordan. But this assumption is quite to mistake that allusionquite to lose grip of the fact that that allusion was a memory; a memory not recalled while he was in the north, but a memory of a thrilling experience which befell him when he was in the north. To be sure of this, we have only to adhere to an accurate rendering of Psa. 42:6<\/span> : Over myselfover my own deplorable bodily condition, my soul keeps despairingkeeps falling into fits of despondency: thereforebecause of this, that I may repress altogether this tendency to hopelessness, I will rememberI will recall an incident which befell me when I was a young man visiting the Upper Jordan: I will remember theein thy marvellous kindness which was then made wonderful to me by rescuing me from drowning in the rapids of the Upper Jordan. A storm came on; the waters, rolling down the mountain sides, caused a spate; the waterfalls were roused to activity; the lakes into which their waters descended answered to each other, deep calling unto deep. I was in personal peril, all thy breakers and thy billows passed over meall seemed lost, when I found myself landed on a cliff; the flood that engulfed me, saved me, it carried me to a safe spotmy feet were on a rock: the waters abated, and I was saved! Yea, O my Cliff, O thou God of my life, the gladdener of my youthful days,thus will I remember thee, and fortify myself against these fits of despondency. The beauty of the poets picturesque reference can with difficulty be suppressed, however slovenly the translators rendering, however dull the expositors imagination. Nevertheless, it may perhaps be remarked, without presumption, that, for lack of a correct historical point of observation, the psalmists graphic allusion has been deplorably enfeebled. The words have been inexactly rendered; the incident has been represented as part fact and part figure, to the enfeebling of both, instead of being first taken as a connected whole in its literal completeness, and then employed as a whole in its metaphorical application to the sufferers now present bodily conditionas by no means excluding hope; the preposition mem, from, has been assumed to bind the writer to be at the Jordan when he remembers, instead of leaving him free afterwards to recall the incidents from the Jordan: and thus, in fine, one of the most beautiful things in the Psalms has dwindled into very small dimensions indeed, and become unavailable for any practical purpose. Whereas, on the other hand, the treating of the whole thing as a memory, throws into delightful vividness both the singular designation of Jehovah as the writers Cliff, and the peculiarly touching allusion to Jehovah as the gladdener of his youth. And thus, in fact, we are getting back not only Heze-kiahs name into the authorship of the Psalms; but, as a consequence, we are recovering precious snatches of his autobiography.<\/p>\n

Thus refreshed by our study, let us turn back again and make the first thing noticed, also the last thing to abide in our hearts. This we may do by the trite observation that we do not thirst for things of which we have no knowledge. To thirst for God as a living God, we must first know him to be such; and know the incomparable satisfaction to be thence derived. Hezekiah knew the living God of Israel: he had seen his faceonly figuratively, representatively, adumbratively, it may be. But there was divine reality in it. The cloud of glory was therebehind the veil: the fire consumed the sacrifices: the Urim and Thummim gave responses: the prophets brought messages. The character of God gave the soul perfect satisfactionhis might gave protectionhis promises imparted hopehis pardon inspired love. These things, Hezekiah had known and enjoyed; and, though for the present there was a hiding of Jehovahs face, the memory of the brightness and blessedness of its revelation was not lost. What he had once enjoyed he desired to enjoy againdesired with an intensity of desire and keen sense of need which only the figure of thirst could represent. We, too, must know God in order to thirst for him. May the blessed sense of nearness to him abide with us in all the freshness and force of the fuller revelation of himself which he has made in Christ Jesus our Lord!<\/p>\n

QUESTIONS FOR DISCUSSION<\/strong><\/p>\n

1.<\/p>\n

Do you agree with the reasons of Rotherham for rejecting David as the author of this psalm? Discuss.<\/p>\n

2.<\/p>\n

Discuss the arguments in favor of attributing this psalm to Hezekiah. (It would seem that Hezekiah is the master-organizer of many psalmswhy is Rotherham so strong in this preference?)<\/p>\n

3.<\/p>\n

Whoever wrote this psalm, his deep desire for God is a marvelous example for us. This is in a special way a psalm for all sometimes apathetic Christians. Read verses one through five for the attitude that will return us to our first love.<\/p>\n

4.<\/p>\n

Suppose at sometime in our experience we were prevented from assemblingwe were physically hindered from holding religious serviceswould the words of the psalmist in Psa. 42:4-5<\/span> relate to us? Discuss.<\/p>\n

5.<\/p>\n

What is your estimate of Rotherhams interpretation of Psa. 42:6-7<\/span> as that of: I will recall an incident which befell me when I was a young man visiting the upper Jordan.? Discuss.<\/p>\n

QUESTIONS FOR DISCUSSION<\/strong><\/p>\n

1.<\/p>\n

Why are these two psalms here inseparably considered?<\/p>\n

2.<\/p>\n

What were the charges made against the psalmist by the merciless deceitful men?<\/p>\n

3.<\/p>\n

In what sense has God ever tossed anyone aside?<\/p>\n

4.<\/p>\n

How can the highly figurative language of send forth thy light and faithfulnesshave any bearing on our needs? Discuss.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) As the hart panteth.<\/strong>I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of central Syria, so subdued by thirst that you could approach quite near them before they fled (Thomson, Land and Book, <\/em>p. 172).<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1<\/strong>. <\/strong> As the hart panteth <\/strong> “Hart,” though here construed with a feminine verb, (which would require it to be rendered hind,<\/em>) should be taken as a common gender. The “hart” repeatedly stands connected with “roebuck” in the Pentateuch, (Deu 12:15<\/span>; Deu 12:22<\/span>,) as belonging to the same family, and of the class of clean animals. It is the symbol of fleetness, of surefootedness, of timidity and innocence, Psa 18:33<\/span>; Hab 3:18-19<\/span>; Son 2:8-9<\/span>; and is here represented as hotly pursued, faint, and thirsty <\/strong> an emblem of the fugitive and weary king. <\/p>\n

Water brooks <\/strong> The term applies often to streams which dry up in summer. The pursued hind would pass the dry beds of such brooks with aggravated thirst at the disappointment. Job 6:15-20<\/span>. So David had found treachery where he looked for fidelity, and nothing could revive him but the everliving waters of divine grace.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘As the hind pants after the water brooks,<\/p>\n

So pants my soul after you, O God.<\/p>\n

My soul thirsts for God, for the living God:<\/p>\n

When shall I come and see the face of God?’<\/p>\n

He commences by describing the great longing that he has to enjoy the presence of God, and compares it with the gentle, timorous hind (the verb is feminine) which, in a season of drought, pants and longs for water with its tongue hanging out (compare Joe 1:20<\/span> – ‘for the animals in the wild pant to you, for the water brooks are dried up’. See also Psa 63:1<\/span>). So in the same way does the Psalmist long after God, the living God. He has a great thirst for God. And he wonders how long it will be before he can again enjoy entering His presence in the company of His people.<\/p>\n

The idea of the living God as the One Who satisfies the thirst of His people appears constantly in Scripture. See Isa 55:1-3<\/span>; Jer 2:13<\/span>; Jer 17:13<\/span>; Jer 36:8-19<\/span>; Joh 4:10-14<\/span>. It is especially poignant for those who live in hot countries and know what real thirst is.<\/p>\n

‘See the face of God.’ To enter into God’s House worshipping with His people was for him to see the face of God, to be aware of His presence, and to know that He was there. And he longed for the experience again.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Psalms 42<\/em><\/strong><\/span><\/p>\n

Introduction – <\/em><\/strong> Many scholars consider Psalms 42, 43 to be one complete Psalm for several reasons. First, both Psalms have the same refrain. There are a number of other Psalms that uses a refrain throughout. For example, Psalms 107<\/span> uses the same refrain in five of its verses. <\/p>\n

Psa 42:5<\/span>, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.”<\/p>\n

Psa 42:11<\/span>, “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.” <\/p>\n

Psa 43:5<\/span>, “Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.”<\/p>\n

Secondly, Psalms 43<\/span> has no title thus implying that it may be a continuation of Psalms 42<\/span>. Psalms 43, 71 are the only Psalms in Book Two without a title.<\/p>\n

Thirdly, although the Greek Septuagint lists these two Psalms with separate titles, some ancient manuscripts join these two Psalms.<\/p>\n

Characteristics – <\/em><\/strong> Names of God used in the Psalm:<\/p>\n

1. God The Lord<\/p>\n

2. The living God<\/p>\n

3. O my God<\/p>\n

4. The God of my life<\/p>\n

5. God my rock<\/p>\n

6. O God<\/p>\n

Theme <\/em><\/strong> The theme of Psalms 42<\/span> may be “How to over come enemies: Hope in God, Praise Him still, or “A prayer and a song in my heart and His loving kindness.”<\/p>\n

Psa 42:1<\/strong><\/span>  (To the chief Musician, Maschil, for the sons of Korah.) As the hart panteth after the water brooks, so panteth my soul after thee, O God.<\/p>\n

Psa 42:1<\/strong><\/span><\/strong> <\/strong> Word Study on “Maschil” <\/em><\/strong> Gesenius <\/em> says the Hebrew word “Maschil” ( ) (H4905<\/span>) is a participle meaning, “a didactic poem.” Strong<\/em> it means, “instructive,” thus “a didactic poem,” being derived from ( ) (H7919<\/span>), which literally means, “to be circumspect, and hence intelligent.” The Enhanced Strong <\/em> says it is found 13 times in the Old Testament being translated in the KJV<\/em> all 13 times as “Maschil.” It is used as a title for thirteen of the 150 psalms (Psalms 32<\/span>; Psalms 42, 44, 45, 52 through 55; 74; 78; 88; 89; 142). <\/p>\n

Most modern translations do as the KJV<\/em> and transliterate this Hebrew word as “maschil,” thus avoiding the possibility of a mistranslation. The LXX<\/em> reads “for instruction.” YLT<\/em> reads “An Instruction.” Although some of these psalms are didactic in nature, scholars do not feel that all fit this category. The ISBE<\/em> says, “Briggs suggests ‘a meditation,’ Thirtle and others ‘a psalm of instruction,’ Kirkpatrick ‘a cunning psalm.’” [52]<\/p>\n

[52] John Richard Sampey, “Psalms,” in International Standard Bible Encyclopedia,<\/em> ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project<\/em>, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).<\/p>\n

Psa 42:1<\/strong><\/span> “for the sons of Korah” <\/strong> Comments – <\/em><\/strong> Origen tells us the psalms that include the title “sons of Korah” in its opening verse (42 through 49, 84, 85, 87, 88) were written by the sons of Korah, who worked together in the unity of the Spirit to produce it. He justifies this statement by quoting Psa 44:1<\/span>, which says, “O God, we have heard with our ears.”<\/p>\n

“But if it be necessary also from the ancient Scriptures to bring forward the three who made a symphony on earth, so that the Word was in the midst of them making them one, attend to the superscription of the Psalms, as for example to that of the forty-first, which is as follows: ‘Unto the end, unto understanding, for the sons of Korah.’ For though there were three sons of Korah whose names we find in the Book of Exodus, Aser, which is, by interpretation, ‘instruction,’ and the second Elkana, which is translated, ‘possession of God,’ and the third Abiasaph, which in the Greek tongue might be rendered, ‘congregation of the father,’ yet the prophecies were not divided but were both spoken and written by one spirit, and one voice, and one soul, which wrought with true harmony, and the three speak as one, ‘As the heart panteth after the springs of the water, so panteth my soul alter thee, O God.’ But also they say in the plural in the forty-fourth Psalm, ‘O God, we have heard with our ears.’” ( Origen’s Commentary on Mat 14:1<\/em><\/span><\/em>) [53]<\/p>\n

[53] Origen, Origen’s Commentary on Matthew<\/em>, trans. Allan Menzies, in The Ante-Nicene Fathers, <\/em> vol. 9, ed. Allan Menzies (New York: Charles Scribner’s Sons, c1896, 1906), 495.<\/p>\n

Psa 42:1<\/strong><\/span> Word Study on “the hart”<\/em><\/strong> Strong<\/em> says the Hebrew word “hart” ( ) (H354<\/span>) means, “a stag or male deer,” which comes from ( ) (H352<\/span>), which literally mean, “strength (i.e., a ram).” In contrast, a female deer, or a doe, is called a hind ( ) (H365<\/span>). Holladay <\/em> says the word ( ) means, “fallow deer,” which Webster <\/em> says is a small European deer (Cervus dama) having a yellowish coat spotted with white in summer. Webster<\/em> says a hart means, “the male of the red deer.”<\/p>\n

The word hind ( ) is also used in Gen 49:21<\/span>, Pro 5:19<\/span>, and Jer 14:5<\/span>.<\/p>\n

Gen 49:21<\/span>, “Naphtali is a hind let loose: he giveth goodly words.”<\/p>\n

Pro 5:19<\/span>, “Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.”<\/p>\n

Jer 14:5<\/span>, “Yea, the hind also calved in the field, and forsook it, because there was no grass.”<\/p>\n

Psa 42:2<\/strong><\/span>  My soul thirsteth for God, for the living God: when shall I come and appear before God? <\/p>\n

Psa 42:1-2<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> Note these insightful words from Sadhu Sundar Singh regarding the hunger in man’s heart for God.<\/p>\n

“Water and petrol both come from the earth, and though they seem to be alike and even the same, they are in nature and purpose exact opposites, for the one extinguishes fire and the other adds fuel to it. So also the world and its treasures, the heart and its thirst for God are alike His creation. Now the result of the attempt to satisfy the heart with the wealth and pride and honours of this world is the same as if one tried to put out a fire with petrol, for the heart can only find ease and satisfaction in Him who created both it and the longing desire of which it is conscious (Ps. xlii.1,2). Therefore whoever now comes to Me I will give to him that living water so that he will never again thirst, but it shall be in him a well of water springing up into eternal life (John iv.14).” [54]<\/p>\n

[54] Sadhu Sundar Singh, At the Master’s Feet<\/em>, trans. Arthur Parker (London: Fleming H. Revell Co., 1922) [on-line]; accessed 26 October 2008; available from http:\/\/www.ccel.org\/ccel\/singh\/feet.html; Internet, “III Prayer,” section 2, part 5.<\/p>\n

Psa 42:3<\/strong><\/span>  My tears have been my meat day and night, while they continually say unto me, Where is thy God?<\/p>\n

Psa 42:3<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> The enemy’s challenge is, “Where is God?” Death also challenges with this cry. “The fool hath said in his heart, There is no God.” (Psa 53:1<\/span>)<\/p>\n

Psa 42:4<\/strong><\/span>  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. <\/p>\n

Psa 42:5<\/strong><\/span><\/strong>  Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.<\/p>\n

Psa 42:5<\/span><\/strong> “hope thou in God”<\/strong> – Comments – <\/em><\/strong> We have hope as Christians of Jesus and the resurrection and of eternal life.<\/p>\n

Psa 42:5<\/strong><\/span> “for I shall yet praise him for the help of his countenance”<\/strong> – Comments – <\/em><\/strong> Despite circumstances, I will still continue to praise my God (Psa 8:2<\/span>).<\/p>\n

Psa 42:5<\/strong><\/span> Comments – <\/em><\/strong> We must have hope in order to praise God. That is our reason for praise. Amen and Amen. Truly you are God.<\/p>\n

Psa 8:2<\/span>, “Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.”<\/p>\n

Psa 42:6<\/strong><\/span>  O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.<\/p>\n

Psa 42:6<\/strong><\/span><\/strong> “therefore will I remember thee from the land of Jordan” <\/strong> Word Study on “Jordan” – <\/em><\/strong> Strong <\/em> says the Hebrew name “Jordan” ( ) (H3383<\/span>) means “a descender.”<\/p>\n

Comments – <\/em><\/strong> The “land of the Jordan” probable refers to a mountainous strip of land just east of the Jordan River. <\/p>\n

Psa 42:6<\/strong><\/span> “and of the Hermonites” – <\/strong> Comments – <\/em><\/strong> Mount Hermon is north of Lake Hula and its springs give rise to the Jordan River. The YLT <\/em> reads, “And of the Hermons”<\/p>\n

Psa 42:7<\/strong><\/span>  Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. <\/p>\n

Psa 42:7<\/strong><\/span><\/strong> “Deep calleth unto deep at the noise of thy waterspouts” –<\/strong> Comments – <\/em><\/strong> Note these insightful words from Frances J. Roberts regarding this verse:<\/p>\n

“Lo, thou seekest revival. Thou doest well; only seek it not in the energy of the flesh. For the flesh is ever intent upon its own interests; yea, it ever lusteth after those things which do perish with the using. For I would that ye might seek Me in Spirit: then would I come down upon you in all My fullness, and would hold back nothing of all that I desire to do unto thee. For My ways are hid from them that seek Me in the energy of the flesh. Deep calleth unto deep at the noise of the waterspouts , (Psa 42:7<\/span>) and lo, I am in thee, yea for this very purpose above all other purposes, have I taken up Mine abode within thee; that My Spirit might be diffused through thy spirit, and that we might be one even as I am one with the Father.” [55]<\/p>\n

[55] Frances J. Roberts, Come Away My Beloved<\/em> (Ojai, California: King’s Farspan, Inc., 1973), 73.<\/p>\n

This phrase seems to be figurative language to describe man’s spirit crying out to the living God, seeking the Lord in spirit, from a pure and passionate heart, rather than seeking the Lord in the flesh. I have had this verse quickened to my while worshipping the Lord (May 10, 2004).<\/p>\n

Psa 42:8<\/strong><\/span>  Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life. <\/p>\n

Psa 42:8<\/strong><\/span><\/strong> “and in the night his song shall be with me” <\/strong> Comments – <\/em><\/strong> Note these insightful words from Frances J. Roberts about a song in the night.<\/p>\n

“Behold, I am near at hand to bless thee, and I will verily give to thee out of the abundance of heaven. For My heart is open to thy cry; yea, when thou criest unto Me in the night seasons, I am alert to thy call, and when thou searchest after Me, the darkness shall not hide My face, for it shall be as the stars which shine more brightly in the deep of night. Even so shall it be. And in the night of spiritual battle, there shall I give unto thee fresh revelations of Myself, and thou shalt see Me more clearly than thou couldst in the sunlight of ease and pleasure. Man by nature chooseth the day and shunneth the night; but I say unto thee that I shall make thy midnight a time of great rejoicing, and I will fill the dark hour with songs of praise. Yea, with David, thou shalt rise at midnight to sing. It has been written, ‘Joy cometh in the morning’, but I will make thy song to break out in the night. For he who lifts the shout of faith and praise in the night, to him verily there shall be joy in the morning.” [56]<\/p>\n

[56] Frances J. Roberts, Come Away My Beloved<\/em> (Ojai, California: King’s Farspan, Inc., 1973), 80.<\/p>\n

Psa 42:9<\/strong><\/span>  I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?<\/p>\n

Psa 42:9<\/strong><\/span><\/strong> “I will say unto God my rock”<\/strong> – Comments – <\/em><\/strong> A rock sets us on solid ground that we may stand against life’s circumstances (Mat 7:24-25<\/span>). <\/p>\n

Mat 7:24-25<\/span>, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.”<\/p>\n

Psa 42:9<\/strong><\/span> “why go I mourning because of the oppression of the enemy” <\/strong> Comments – <\/em><\/strong> The enemy in Psa 42:9<\/span> could be many things, such as death, Satan himself, tribulation and trials, people, etc. <\/p>\n

Death will be the last enemy to be destroyed. <\/p>\n

1Co 15:26<\/span>, “The last enemy that shall be destroyed is death.”<\/p>\n

Psa 42:10<\/strong><\/span>  As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God? <\/p>\n

Psa 42:11<\/strong><\/span><\/strong>  Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.<\/p>\n

<\/strong><\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

An Exile’s Longing for Zion. <\/p>\n

<\/strong> To the chief musician, for performance in the liturgical part of the Temple-services, Maschil, a didactic poem, for the sons of Korah, written by some member of this Levitical family, or organization, 1Ch 6:22-32<\/span>, belonging to the Kohathite division of the tribe of Levi. Korah himself had perished in the punishment which followed his revolt, Numbers 16, but his sons had not been included in the judgment, Num 26:11<\/span>. Their descendants were afterward distinguished for their poetical and musical ability, eleven hymns of the psalter being credited to their authorship. They wrote altogether in the style of David, with a fervent love for the Sanctuary of the Lord. <\/p>\n

v. 1. As the hart panteth after the water brooks,<\/strong> with an intense desire, with an overwhelming sense of want, so panteth my soul after Thee, O God,<\/strong> who is often set forth as a spring of living water for the refreshment of the exhausted. <\/p>\n

v. 2. My soul thirsteth for God, for the living God,<\/strong> the Source of all true life, who alone is able to restore the soul which finds itself in the depths of persecution, misery, and sorrow on account of sin. When shall I come and appear before God?<\/strong> in the regular acts of worship, at the times when all the faithful of Israel were required to come to the central Sanctuary, before the Lord, Exo 23:17<\/span>; Exo 34:23<\/span>. <\/p>\n

v. 3. My tears have been my meat,<\/strong> his substitute for food, his daily portion, day and night, while they,<\/strong> the sneering enemies, continually say unto me, Where is thy God?<\/strong> a question which, of course, implied that God had forsaken him, that he was foolish for placing his confidence in Jehovah. <\/p>\n

v. 4. When I remember these things,<\/strong> recalling the festive processions in which he has taken part, I pour out my soul in me,<\/strong> permitting it to dissolve in the pain which was filling him with misery; for I had gone with the multitude,<\/strong> it had been his custom to take his place in the procession, I went with them to the house of God, with the voice of joy and praise,<\/strong> singing psalms of thanksgiving, with a multitude that kept holy-day. <\/strong> This detailed picturing of the happiness of the past increased both his pain at being deprived of its pleasures and his longing to experience it once more. But in the midst of his complaint the inspired poet stops to admonish his fainting soul. <\/p>\n

v. 5. Why art thou cast down,<\/strong> bowed to the ground, O my soul, and why art thou disquieted,<\/strong> full of unrest and despondency, in me?<\/strong> No matter, however, what the affliction may be, there is one certain comfort. Hope thou in God,<\/strong> waiting steadfastly and confidently for His help; for I shall yet praise Him for the help of His countenance,<\/strong> the believer’s faith trusting in a complete deliverance, holding the firm conviction that God’s face would again be turned to Him in mercy. But a reaction once more sets in; there is an ebb, as well as a flow, of the tide of his joyful spirits. <\/p>\n

v. 6. O my God, my soul is cast down within me,<\/strong> in utter dejection; therefore,<\/strong> namely, to find new comfort in spite of this feeling of hopelessness, will I remember Thee,<\/strong> his thoughts going back to the Sanctuary of Jehovah, from the land of Jordan,<\/strong> from the country east of Jordan, where the exiled poet was sojourning, and of the Hermonites,<\/strong> the hills connected with Mount Hermon of the Antilebanon range, from the hill Mizar,<\/strong> in whose neighborhood he was making his temporary home. <\/p>\n

v. 7. Deep calleth unto deep,<\/strong> with the confused noise of deep waters in mighty agitation, at the noise of Thy waterspouts,<\/strong> when floods or cataracts of water come like a deluge; all Thy waves and Thy billows are gone over me,<\/strong> the floods of his sorrow, as sent by God, overwhelmed him. But even while the poet voices his complaint, he once more gains the proper trust in Jehovah. <\/p>\n

v. 8. Yet the Lord will command His loving-kindness in the daytime,<\/strong> a morning of salvation following the night of sorrow, and in the night His song shall be with me,<\/strong> the excitement of his joy keeping him awake to intone psalms of praise to Jehovah, his state of mind being one of constant happiness, and my prayer unto the God of my life,<\/strong> who does not deliver him to the pains of death. <\/p>\n

v. 9. I will say unto God, my Rock,<\/strong> a specimen of his prayer being given here, Why hast Thou forgotten me? Why go I mourning,<\/strong> in deep grief and sorrow, because of the oppression of the enemy,<\/strong> with its excruciating pain? <\/p>\n

v. 10. As with a sword in my bones mine enemies reproach me,<\/strong> with cruel taunts; while they say daily unto me, Where is thy God?<\/strong> Their mockery is blasphemous, for they not only decry the hope of the believer as foolish, but deny the very existence of a God who would help the afflicted in his troubles. And so, for the second time, the psalmist chides his despondent soul, <\/p>\n

v. 11. Why art thou cast down, O my soul, and why art thou disquieted,<\/strong> tossed and agitated like an angry sea, within me? Hope thou in God; for I shall yet praise Him, who is the Health of my countenance,<\/strong> his Help and Deliverance, who cheers him and drives away the clouds of sorrow from his face, and my God,<\/strong> to whom he clings despite the enemies’ mockery, refusing to have doubt take the place of faith. Temptations caused by times of trouble can be overcome only by the believer’s laying hold of God’s grace as his one hope of salvation. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

THIS<\/strong> psalm, committed (like so many others) to the precentor, or. chief musician, for its musical setting, is entitled “Maschil of the sous of Korah”i.e.<\/em> an “instruction,” or didactic psalm, composed by the Korahite Levitesa Levitical family of singers (1Ch 26:1<\/span>, 1Ch 26:2<\/span>; 2Ch 20:19<\/span>). To the same family are assigned Psalm 45-49; in the present book, and Psa 84:1-12<\/span>; Psa 85:1-13<\/span>; Psa 87:1-7<\/span>; Psa 88:1-18<\/span>, in Book III<\/strong>. The composition, though assigned by some to the commencement of the Babylonian Captivity, belongs more probably to the time of David, and the words seem put by the author into the mouth of David himself. The date of the composition is probably the year of David’s flight from Jerusalem on the revolt of Absalom (2Sa 15:16<\/span>), when he spent some months in the Trans-Jordanic territory, chiefly at Mahanaim (2Sa 17:24<\/span>; 2Sa 19:32<\/span>). The psalm is chiefly an outpouring of sorrow and complaint; but still is an “instruction,” inasmuch as it teaches the lesson that in the deepest gulf of sorrow (Psa 88:7<\/span>) the soul may still turn to God, and rest itself in hope on <\/strong>him (Psa 88:5<\/span>, Psa 88:8<\/span>, Psa 88:12<\/span>).<\/p>\n

There is an intimate union between this psalm and the next, which is a sort of additional stanza, terminating in the same refrain (comp. Psa 43:5<\/span> with Psa 42:5<\/span> and Psa 42:11<\/span>).<\/p>\n

Psa 42:1<\/span><\/strong><\/p>\n

As the hart panteth after the water-brooks. <\/strong>Stags and hinds need abundant <\/strong>water, especially in hot countries, and, in time of drought, may be said, with a slight poetical licence, to “pant,” or “cry” (Joe 1:20<\/span>) for it. They are still found in Palestine, though rather scarce. So panteth my<\/strong> soul after thee, O God. <\/strong>The “panting” of <\/strong>the soul does not mean any physical action, but a longing desire for a Messing that is, at any fate for a time, withheld.<\/p>\n

Psa 42:2<\/span><\/strong><\/p>\n

My soul thirsteth for God<\/strong> (comp. Psa 63:1<\/span>; Psa 143:6<\/span>; Isa 55:1<\/span>). The devout soul is always athirst for God. David felt his severance from the tabernacle and its services as a sort of severance from God himself, whom he was accustomed to approach through the services of the sanctuary (see 2Sa 15:25<\/span>, 2Sa 15:26<\/span>). For the living God<\/strong>. This title of God occurs only in one other psalm (Psa 84:2<\/span>); but it was a title familiar to David (1Sa 17:27<\/span>). It is first used in Deu 5:26<\/span>; and, later, in Jos 3:10<\/span>; 2Ki 19:4<\/span>, 2Ki 19:16<\/span>; Isa 37:4<\/span>, Isa 37:17<\/span>; Jer 10:10<\/span>; Jer 23:36<\/span>; Dan 6:26<\/span>; Hos 1:10<\/span>. It expresses that essential attribute of God that he is “the eternal Life” (1Jn 5:20<\/span>), the Source and Origin of all life, whether angelic, human, or animal. When shall I<\/strong> come and appear before God?<\/strong> Appearance in the tabernacle must here be specially meant, but with this David connects his return to God’s favour and to the light of his countenance (2Sa 15:25<\/span>).<\/p>\n

Psa 42:3<\/span><\/strong><\/p>\n

My tears have been my meat day and night, while they continually say unto me, Where is thy God?<\/strong> (comp. Psa 80:9<\/span>, <\/strong>“Thou feedest them with the bread of tears<\/em>;” and Ovid, ‘Metaph.,’ 10:288, “Cure dolorque animi, lachrymaeque, alimenta<\/em> fuere””They who grieve deeply do not eat; they only weep;” yet they live on, so that their tears appear to be their aliment). David’s grief at being shut out from God’s presence is intensified by the reproaches of his enemies, “Where is thy God?” i.e. <\/em>“Is he not wholly gone from thee? Has he not utterly cast thee off?”.<\/p>\n

Psa 42:4<\/span><\/strong><\/p>\n

When I remember these things<\/strong>; rather, these things I remember<\/em>the <\/em>things remembered being those touched on in the rest of the versehis former free access to the house of God, and habit of frequenting it, especially on festival occasions, when the multitude “kept holy day.” “Deep sorrow,” as <\/strong>Hengstenberg remarks, “tries to lose itself in the recollection of the happier past.” I pour out my soul in me. “The heart pours itself out<\/em>, <\/em>or melts in any one, who is in a manner dissolved by grief and pain.” David does not alleviate his sorrow, but aggravates it, by thinking of the happy past. “Nessun muggier dolore che ricordarsi di tempo felice nella miseria<\/em>” (Dante). For I<\/strong> had gone <\/strong>(rather, how I went<\/em>) <\/em>with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that<\/strong> kept holy day<\/strong>.<\/p>\n

Psa 42:5<\/span><\/strong><\/p>\n

Why art thou cast down?<\/strong> or, Why art thou bowed down<\/em>? i.e.<\/em> brought lowa term indicative of the very extreme of dejection. O my soul. The spirit, or higher reason, rebukes the “soul,” or passionate nature, for allowing itself to be so depressed, and seeks to encourage and upraise it. And why art thou so disquieted in me?<\/strong> rather, Why dost thou make thy moan over me<\/em>? <\/em>literally, make a roaring noise like the sea <\/em>(comp. Psa 46:3<\/span>; Jer 4:19<\/span>; Jer 5:22<\/span>). Hope thou in God<\/strong> (comp. Psa 33:22<\/span>; Psa 39:7<\/span>, etc.). For I shall yet praise him for the help of his countenance. Another reading assimilates the refrain here to the form which it takes in Psa 42:11<\/span> and in Psa 43:5<\/span>. But, as Hengstenberg observes, Hebrew poets, and indeed poets generally, avoid an absolute identity of phrase, even in refrains (see Psa 24:8<\/span>, Psa 24:10<\/span>; Psa 49:12<\/span>, Psa 49:20<\/span>; Psa 56:4<\/span>, Psa 56:11<\/span>, etc.).<\/p>\n

Psa 42:6<\/span><\/strong><\/p>\n

O my God, my soul is cast down within me<\/strong>; or, bowed down<\/em>, <\/em>as in the first clause of Psa 42:5<\/span>. Therefore will I remember thee<\/strong>. As a remedy for my depression, I will call thee to mind, and cast myself on thee. From the land<\/strong> of Jordan. <\/strong>From the place of my present abodethe Trans-Jordanic regionto which, on the revolt of Absalom, David had fled (2Sa 17:24<\/span>). And of the Hormonites<\/strong>; rather, and of the Hermons. <\/em>This expression is not elsewhere used, and can only be explained conjecturally. It probably means the mountain ranges which, starting from Hermon in the north, extend in a southerly direction down the entire Trans-Jordanic territory. From the hill Mizar<\/strong>. This name occurs nowhere else; and can be assigned to no special locality.<\/p>\n

Psa 42:7<\/span><\/strong><\/p>\n

Deep calleth unto deep at<\/strong> the noise of thy waterspouts. <\/strong>Blow follows blow. Misfortunes “come not in single file, but in battalions.” The imagery may be taken from the local storms that visit the Trans-Jordanic territory. All thy waves and thy billows are gone over me<\/strong> (comp. Psa 69:1<\/span>, Psa 69:2<\/span>; Psa 88:7<\/span>, Psa 88:17<\/span>; Psa 144:7<\/span>).<\/p>\n

Psa 42:8<\/span><\/strong><\/p>\n

Yet the Lord will command his loving-kindness in<\/strong> the daytime. <\/strong>Notwithstanding all these present woes, God wilt at some time “command” his loving-kindness to make itself apparent (comp. Psa 44:4<\/span>; Psa 68:28<\/span>), and both “in the daytime” and in the night will so comfort me that his song shall be with me, and my prayer unto the God of my life<\/strong>; i.e. <\/em>I shall offer him both praise and prayer continually both day and night (Psa 92:2<\/span>) for his great mercies.<\/p>\n

Psa 42:9<\/span><\/strong><\/p>\n

I will say unto God my Rock<\/strong> (comp. Psa 18:1<\/span>; Psa 31:3<\/span>). Why hast thou forgotten me?<\/strong> (see the comment on Psa 13:1<\/span>). God does not forget even when he most seems to forget (comp. Psa 9:12<\/span>; Psa 37:28<\/span>). As the event showed, he had not now forgotten David (see 2Sa 19:9-40<\/span>). Why go I mourning<\/strong> because of the oppression of the enemy?<\/strong> Why am. I allowed to remain so long an exile, sorrowing and <\/strong>oppressed (comp. Psa 43:2<\/span>)? Even to repentant sinners God’s judgments are apt to seem too severe, too much prolonged, too grievous.<\/p>\n

Psa 42:10<\/span><\/strong><\/p>\n

As with a sword in my bones, mine<\/strong> enemies reproach me. <\/strong>The reproaches of his enemies were as daggers struck into his bones; or, according to others, as blows that crushed his bones (LXX<\/strong>.). So keenly did <\/strong>he feel them. The worst of all was that they could say daily unto him, Where is thy God?<\/strong> What has become of him? Has he wholly forsaken thee (see above, Psa 42:3<\/span>)?<\/p>\n

Psa 42:11<\/span><\/strong><\/p>\n

Why art thou cast down <\/strong>(or, bowed down<\/em>), <\/em><\/strong>O<\/strong> <\/em><\/strong>my soul? and why art thou disquieted within me! hope thou in God: for I shall yet praise him. <\/strong>Thus far is identical with Psa 42:5<\/span>; but what follows is slightly different: who is the health of my countenance, and my God, instead of “for the help <\/em>(health?) of his countenance.<\/em>” Most commentators assimilate the text in Psa 42:5<\/span> to that of the present verse, which can be effected by a mere alteration of the pointing; but Hengstenberg, Kay, Professor Alexander, and others regard the variant forms as preferable.<\/p>\n

HOMILETICS<\/strong><\/p>\n

Psa 42:1<\/span><\/strong>, <\/strong>Psa 42:2<\/span><\/strong><\/p>\n

The intense longing of the soul after God.<\/strong><\/p>\n

“My soul thirsteth,” etc. Amid the trackless mountains and rugged valleys beyond Jordan, where the roaring torrents seem to answer one another from glen to glen, the heart of the pious exile turned with passionate yearning to the city and temple of God. It was, perhaps, as difficult for him to dissociate his deep spiritual yearning after God from the solemn and glorious services of the temple, as it is for us fully to realize the power and value of those services for an ancient believer. Remember that we, as Christians, have in Christ all that the Israelites had in the temple sacrifices and priesthood, and which he could find nowhere else. Nevertheless, the central inspiration of these words is the intense longing of the heart and soul after God himself.<\/p>\n

I.<\/strong> THIS<\/strong> LONGING<\/strong> AFTER<\/strong> GOD<\/strong> IS<\/strong> THE<\/strong> HIGHEST<\/strong> AFFECTION<\/strong> OF<\/strong> WHICH<\/strong> HUMAN<\/strong> NATURE<\/strong> IS<\/strong> CAPABLE<\/strong>. It is so, because fixed on the highest Object, and capable of lifting human character to the highest level. What we love most both tests and moulds our character; shows what we are, and makes us such. Ignoble, foul, false, and trivial objects degrade in proportion as they attract; pure, noble, worthy objects of affection and <\/strong>pursuit elevate. Misdirected worship, therefore, degrades. The sincerity of the idolater’s religious faith and feeling makes no amends for the degrading and polluting influence of his false creed. Heathendom offers the miserable choice of either the gross and even vicious and foul conceptions of God (or the gods) exemplified in Greek mythology and Hindu incarnations; or the shadowy, unreal, far-away ideas of philosophers, which inspire neither love nor worship, neither obedience nor trust. Contrast the psalmist’s view of God”the living God” (cf. Deu 32:40<\/span>, not Revised Version). The Old Testament saint could not anticipate the full revelation of God in Christ Jesus. But the books of Moses and history of Israel carried the personal revelation<\/em> of God as far as was possible (before the Incarnation), except as supplemented by the teaching of the prophets. The Book of Psalms is filled and inspired with the contemplation of God, as thus knownthe Creator, the Author of all life, whose glory fills the heavens, his goodness the earth, his tender mercies reaching even the lowest creatures; as the righteous Judge and Lawgiver, not of Israel merely, but mankind; the Holy One, eternally opposed to sin, yet pardoning the sinner freely; the pitying Father, the only Refuge in trouble, the Hearer of prayer, the soul’s true Portion. What does the gospel add<\/em>? <\/em>The manifestation of God in Jesus Christ (Col 1:19<\/span>); and revelation of God’s love (1Jn 4:9<\/span>, 1Jn 4:10<\/span>).<\/p>\n

II.<\/strong> THIS<\/strong> THIRST<\/strong> FOR<\/strong> GOD<\/strong> IS<\/strong> GOD<\/strong>‘S OWN<\/strong> VOICE<\/strong> WITHIN<\/strong> THE<\/strong> SOUL<\/strong>. The germ and <\/strong>capacity of this affection are inborn in our nature. Heathenism bears world-wide witness to men’s longing for some kind of worship. But not worship of the holy, wise, righteous, loving, infinite Creator. This is practically dead <\/em>(Rom 1:28<\/span>). The majority, even in a Christian land like this, live in careless forgetfulness of God; utterly indifferent; others (as in France) hating the very name of God. The presence, therefore, of this overmastering desire after God implies an adequate cause to awaken and maintain. No cause can be suggested but the Spirit of God quickening the dead soul and changing enmity or indifference into love (Joh 3:3<\/span>, Joh 3:6<\/span>; 1Co 2:14<\/span>; Rom 5:5<\/span>).<\/p>\n

III.<\/strong> A SEARCHING<\/strong> TEST<\/strong> OF<\/strong> CHARACTER<\/strong> AND<\/strong> OF<\/strong> SPIRITUAL<\/strong> LIFE<\/strong> IS<\/strong> THUS<\/strong> SUPPLIED<\/strong>. This experience is genuine, real, beyond all doubt. Therefore possible for us. With the full revelation of God in Christ, this affection ought to be both easier and more intense. Is it ours<\/em>? <\/em>If not, why? Is it from defective views of God? From secret love of what is sinful, and so indifference or antipathy to perfect holiness? Or, in many cases, neglect of meditation, study of God’s Word, and communion with Christ? Note, as caution: Some natures are far colder than others, incapable of the same spiritual ardour. There may be a quiet devotion, an undemonstrative but unswerving consecration, which our Saviour accepts as the true evidence of love (Joh 14:21<\/span>; Joh 15:14<\/span>). But shall any real Christian be content without some experience of that love and longing of heart towards God, which can make a sanctuary in a desert solitude, and without which heaven itself would be no true temple?<\/p>\n

HOMILIES BY C. CLEMANCE<\/strong><\/p>\n

Psa 42:1-11<\/span><\/strong><\/p>\n

A thirst for God.<\/strong><\/p>\n

This is one of the most touching, pathetic, and beautiful of the Psalms. It is not possible to decide either its author or the time of its composition. Its tones are very much like the plaintive sounds from David’s harp, whether or no he was its writer (but see homily on Psa 43:1-5<\/span>.). Leaving untouched, owing to want of space, the historical and geographical matters suggested in the psalm, we shall devote ourselves entirely to the opening up of its deep pathos and spiritual fervour, so as to administer instruction and comfort to those saints of God who may even now be ready to say, “All thy waves and billows are gone over me,” and from whom, for a while, the face of God seems to be hid. May they find help in tracing the experience of a like sufferer in the ancient days!<\/p>\n

I.<\/strong> ONLY<\/strong> THE<\/strong> LIVING<\/strong> GOD<\/strong> CAN<\/strong> SATISFY<\/strong> THE<\/strong> CRAVINGS<\/strong> OF<\/strong> HUMAN<\/strong> SPIRITS<\/strong>. (Verses 1, 2.) So the writer of Psa 84:2<\/span>. The words of Augustine are well known, declaring that our hearts want rest, and cannot find it till it is found in God. There are four lines of illustration along which this thought may be worked out.<\/p>\n

1<\/strong>. In the heathen world. <\/em>There are many Corneliuses longing for the Peters to come and tell them about God. The late Mrs. Porter, widow of a missionary at Madras, assured the writer that her husband and herself often came across instances of this sort, and said, “Oh, if Christian people did but know how men long after God, they surely would hasten to send them the news of his love!” This yearning after God shows itself in what is best in the several religions of the world.<\/p>\n

2<\/strong>. In the worldly<\/em>, <\/em>even in Christian lands. Men thirst after riches, honour, rank, etc; and yet the raging thirst of the spirit remains unquenched. Some, indeed, may have suppressed the craving till it ceases to be felt. But such numbness of feeling is not to be confounded with satisfaction. At the moment we are writing, an Italian, named Succi, is making the experiment of going without food for forty days, having made similar attempts before, though for a shorter period. He declares that after the first week no desire for food is left. But, for all that, he is a shrivelling, starving man. Will any be so foolish as to mistake the absence of desire for food for the satisfaction and sustenance of his nature? So in spiritual things, a man may trifle with the yearnings of the Spirit, till the yearning ceases. But he wants God<\/em>, for all that<\/em>!<\/p>\n

3<\/strong>. In the awakened soul<\/em>, <\/em>when the first throbbings of the renewed life are felt, the desire after God becomes intelligent, clear, and strong; the soul craves its God, in whom alone it can find light, pardon, friendship, power, to the full <\/em>extent of its longings.<\/p>\n

4<\/strong>. In the experienced believer. <\/em>He has found God as his God, as his “exceeding Joy;” but there are times in the experience of many such when all that they have known and realized of God’s love seems like a dream of the past; when the light of heaven is partially or even totally eclipsed. This may arise from bodily weakness, from overwhelming sorrows, or from mental and spiritual gloom. But let the cause be what it may, it is agony to the saint when he can neither see, nor feel, nor find his God (see Job 23:3-10<\/span>; also Psa 21:1<\/span>, and our notes thereon).<\/p>\n

II.<\/strong> AT<\/strong> TIMES<\/strong> OF<\/strong> SORE<\/strong> DEPRESSION<\/strong>, THE<\/strong> BELIEVER<\/strong> LONGS<\/strong> FOR<\/strong> THE<\/strong> JOYS<\/strong> OF<\/strong> BYGONE<\/strong> DAYS<\/strong>. (Psa 84:2<\/span>, Psa 84:4<\/span>.) At the time when this psalm was penned, its writer was unable to attend the house of God. He looked back to the time when he used to accompany the throng and to lead them in procession to the sanctuary. In those days, “the Lord loved the gates of Zion more than all the dwellings of Jacob;” and on many grounds the worship in the courts of Zion played a very large part in the spiritual delights of the saints. And though changes of circumstance and the advance of the Divine dispensations have altered to some extent the relations between temple worship and home life, yet even now it is a sore privation to be debarred from the fellowship of saints, especially when other causes of depression are active at the same time; for in such a case the saints are shut out from the public service when they are most dependent on its helpful aid. Note: Even so, it is far better to have the heart to go and not he able, than to be able to go and not have the heart for it.<\/p>\n

III.<\/strong> THE<\/strong> ENEMY<\/strong> OFTEN<\/strong> TAKES<\/strong> ADVANTAGE<\/strong> OF<\/strong> OUR<\/strong> TIMES<\/strong> OF<\/strong> SPECIAL<\/strong> WEAKNESS<\/strong>. (Psa 84:3<\/span>, Psa 84:10<\/span>.) “They say daily unto me, Where is thy God?” We know not who these were that could be so intensely cruel to the psalmist when they witnessed his woe. But he was not alone in his experience, though in detail the form of it with us may vary.<\/p>\n

1<\/strong>. Very often the taunt of the unbeliever is equivalent to this, when we are pointed to the weaknesses and distresses of the Church, and askedHow can your Christianity be Divine, if this is allowed? And in more private ways:<\/p>\n

2<\/strong>. The evil one will take advantage of our moments of distress to insinuate racking doubts. No kindly considerations will ever lead the devil to refrain from tempting us because we are weak. He seized on the Master “when he was an hungred.” “The disciple is not above his Master, nor the servant above his Lord.”<\/p>\n

IV.<\/strong> STILL<\/strong>, THE<\/strong> CHILDLIKE<\/strong> HEART<\/strong> MUST<\/strong> CRY<\/strong> OUT<\/strong>, “GOD<\/strong>!” (Psa 84:1<\/span>, Psa 84:6<\/span>, Psa 84:9<\/span>.) If the light of heaven is shut out, the soul will cry after it. There is a world of difference between the light being kept out because the eye is closed, and its being hidden behind a dense black cloud. And even if the strength is so feeble that the tongue cannot cry, “Father I” yet the heart will We were once visiting a dear friend in sickness. She said, “I am so weak, I cannot think, I cannot pray, I cannot enjoy God at all.” We said to her, “Your little Ada was very ill some time back, was she not?” “Very.” “Was she not too ill to speak to you? Yes” “Did you love her less because she couldn’t speak to you?” “No; I think I loved her more, if anything.” Even so, when all that is possible is for the heart to yearn out, “O my God!” the loving relations between God and the saint are not for a moment disturbed.<\/p>\n

V.<\/strong> AT<\/strong> THE<\/strong> DARKEST<\/strong> MOMENT<\/strong>, THERE<\/strong> IS<\/strong> REASONING<\/strong> WITHIN<\/strong> REASONING<\/strong>. (Psa 84:5<\/span>, Psa 84:11<\/span>.) If there be any who have not passed through any such experience as that in this psalm, these words will be wonderfully uninteresting, if not unintelligible. They baffle the logic of the intellect; but the heart has a logic and an eloquence too, that are all its own. It is cast down, and yet chides itself for being cast down. It cannot see God, cannot feel him, yet knows he is there. It is in the depths, through billow after billow rolling over it, and yet at the very moment indulges in blessed memories and hopeful faith. Such are the mazes of the soul. It can scarce understand itself; but “He knoweth our frame,” with all its complicated and vexing play of doubt and chiding, of hope and fear.<\/p>\n

VI.<\/strong> FROM<\/strong> A RIFT<\/strong> IN<\/strong> THE<\/strong> BLACK<\/strong> CLOUD<\/strong> THERE<\/strong> IS<\/strong> A GLEAM<\/strong> OF<\/strong> SUNSHINE<\/strong>. (Psa 84:9<\/span>.) “The Lord will command his loving-kindness,” etc. Then all is not lost. The saint may be “perplexed, yet not in despair; persecuted, but not forsaken; cast down, but not destroyed” Here is a fine group of words for a man to take upon his lips: “Jehovah;” “loving-kindness in the daytime;” “in the night, a song;” “the God of my life.” Downcast soul, take heart. If all these words are true, take heart. The eclipse will soon be over. He whose face is as yet concealed will soon be revealed. <\/p>\n

VII.<\/strong> FOR<\/strong> THE<\/strong> WHOLE<\/strong> OF<\/strong> THIS<\/strong> MOANING<\/strong> CRY<\/strong> IS<\/strong> ONE<\/strong> CONTINUOUS<\/strong> PRAYER<\/strong>. Though not every sentence is in orderly petition, yet the outgoing of the soul in this psalm is one prayer from beginning to end. And however broken the prayer may be, it is real, it is intense, it is wrung out of the necessities of a living soul. And such a prayer, with all its ruggedness and brokenness, is infinitely better than one of those orderly, cold, lukewarm petitions which come from no suffering, and cry for no relief. Far better to hear a man who prays as if he had something to pray for, than one who prays as if he must pray for something. For nots: Those who have gone down to the lowest depths in suffering and humiliation will be led up to the noblest heights of glad ness and of honour. Our God never did, never will, never can, desert the soul that leans on him. We are never in a surer or safer position than when, deep in sorrow and care, deserted by friends, slighted by neighbours, taunted by foes, we, in loneliness of spirit, look up to God, and to God alone. Who shall separate us from his love? Let our earthly sorrows now be what they may<\/p>\n

“He who has loved us bears us through,
And makes us more than conquerors too!”<\/p>\n

C.<\/p>\n

HOMILIES BY W. FORSYTH<\/strong><\/p>\n

Psa 42:1-11<\/span><\/strong><\/p>\n

Spiritual depression.<\/strong><\/p>\n

The scene of this psalm seems to have been on the other side of Jordan, near the shining heights of Hermon. Here we may imagine the writer, probably a Hebrew exile, straining his eyes to catch a glimpse of the dear laud of his fathers that was soon to pass from his sight. To him it seemed as if to be separated from Jerusalem was to be separated from God; as if losing the fellowship of the saints were losing God. The hart panting for the water-brooks imaged the grief of his heart athirst after God. The Jordan with its winding rapids, “deep calling unto deep,” reflected the tumults of his soul, and reminded him of his distance from home and from the house of God. But he encourages himself by meditation and prayer, and the hope of better times. We may take the psalm as a picture of spiritual depression.<\/p>\n

I.<\/strong> THE<\/strong> GODLY<\/strong> MAN<\/strong> CAST<\/strong> DOWN<\/strong>. His trouble does not arise from outward causes; it is within, it is from the absence of God. There were still faith, affection, the going forth of his whole being toward God in love and desire; but there seemed to be no response. Like the hart, hard pressed by the hunters, “the big tears rolling from his eyes, and the moisture standing black upon his side,” and panting for the water-brooks, his soul thirsted, but thirsted in vain, for God. His sorrows were increased by the taunts of scoffers and the remembrance of happier times (Psa 42:3<\/span>, Psa 42:4<\/span>). Repulsed on all sides and lonely, and feeling as if God had forsaken him, he is in sore trouble, and his own heart sadly echoes the cry of his enemies, “Where is now thy God?” Such experiences are not uncommon. We all know what it is to “thirst;” but what do we thirst after? Is it gain, or pleasure, or worldly honours, or such-like? If so, our thirst will not be satisfied. But if we have been quickened by the Spirit, we cannot but thirst after God. He and he alone can supply our need and satisfy our hearts. And if we “thirst for God,” let us remember that this implies far more than longing for outward ordinances and joys which for a season we have lost. We are persons, and want a personal God. We are living souls, and crave a living God. We love truth and justice and goodness, and therefore we cry after the eternal God, in whom all truth and justice and goodness dwell. There will come to us, as to others, times of trial, days of darkness, when God seems afar off and silent. But let us not be cast down with overmuch sorrow. “The feeling of forsakenness is no proof of being forsaken. Mourning an absent God is an evidence of love as strong as rejoicing in a present one.” With God, for us to desire is to have; and to hunger and thirst is to be filled.<\/p>\n

II.<\/strong> THE<\/strong> GODLY<\/strong> MAN<\/strong> COMFORTED<\/strong>. “Why?” This question is first of all addressed to the soul. There is self-interrogation. This is good. When we ask, “Why?” this sets us to inquire as to the reason of things. Light will arise. We may see that the cause of depression is not in God, but in ourselves. For us to abide in this state is unreasonable, contrary to our past experiences, and inconsistent with God’s mercy and truth. We can therefore call upon ourselves to cast out fear, and still to hope in God as our God and our Redeemer. But though something has been gained in this way, it is not enough. Old foes rise up, and beat down the soul into the deep waters, where the tumult drowns the voice of mercy, and the billows rising higher and higher threaten us with total engulfment. The cry now takes a nobler form. It is not to the soul, but to God (Psa 42:6<\/span>). Mark that there is hope. This points to coming good. Further, it is hope in God. <\/em>This gives rest. Our own feelings vary. We cannot get comfort from them. Neither can we rely upon past experiences. We may deceive ourselves. Nor can we of ourselves change the circumstances which cause us pain. But the living God is a sure Refuge. He cannot change. He is more stable than the everlasting hills. This hope in God also opens up to us a way from the darkness into the bright future. “I shall yet praise him.” At last it rises to full assurance, and the joy of inviolable and everlasting possession, “My God.”W.F.<\/p>\n

Psa 42:6<\/span><\/strong><\/p>\n

The hill Mizar.<\/strong><\/p>\n

Association is a potent factor in life. Here it may have worked by contrast. “Mizar,” as a little hill, may have called to the mind of David, in exile, the mountains of Judah, and the far-off land of his fathers and his God. We may take “Mizar” to illustrate<\/p>\n

I.<\/strong> THE<\/strong> CHANGES<\/strong> OF<\/strong> LIFE<\/strong>. As with David, so with us, changes come. We may have rest or be compelled to wander. We may have the joys of home or we may be doomed to solitude and to exile. Wherever we are, let us “remember” God (Psa 56:8<\/span>; Dan 9:3<\/span>, Dan 9:4<\/span>).<\/p>\n

II.<\/strong> THE<\/strong> RESTING<\/strong>–PLACES<\/strong> OF<\/strong> LIFE<\/strong>. We may be weary and sad, but God is able to give us comfort. Seated on some “Mizar,” we may rest and be thankful. Looking back, there is much to awaken, not only our penitence, but our praise. Looking on, there is much to inspire us with hope. There are heights before us to be won. Let us press on with renewed courage.<\/p>\n

III.<\/strong> THE<\/strong> SACRED<\/strong> MEMORIES<\/strong> OF<\/strong> LIFE<\/strong>. The noblest and most inspiring associations are those connected with God. Jacob had Bethel, Moses had the burning bush, Daniel the lions’ den. So we too may have our holy places, to remember with gratitude and love and hope. The thought of what God has been to us leads us to remember what we should be to God. Past kindnesses and deliverances assure us of continued favour. Let us walk worthy of our high calling.<\/p>\n

IV.<\/strong> THE<\/strong> UNDYING<\/strong> HOPES<\/strong> OF<\/strong> LIFE<\/strong>. Whatever happens, God is with us. He does not change. His purposes and his love are the same now as in the past. From our “Mizar” let us say, “I will remember thee.” Thus “Mizar” may he to us as “the Delectable Mountains” to the pilgrims, and though it be little in itself, by faith it may enable us to gaze upon the way before us with hope, and to gain glimpses of the glorious land which, though far off, is yet near, where we shall see the King in his beauty, and serve him in love for ever and ever.<\/p>\n

“Not backward are our glances bent,
But onward to our Father’s house.”<\/p>\n

W.F.<\/p>\n

HOMILIES BY C. SHORT<\/strong><\/p>\n

Verse 1-<\/strong>Ps 43:5<\/span><\/strong><\/p>\n

Remonstrance of the spiritual man against the natural man.<\/strong><\/p>\n

Supposed to be written by some king or priest on his way into exile, perhaps somewhere in the region of Mount Hermon. It is the remonstrance of the spiritual man within him against the despondency of the natural man.<\/p>\n

I.<\/strong> THE<\/strong> CAUSES<\/strong> OF<\/strong> HIS<\/strong> DESPONDENCY<\/strong>.<\/p>\n

1<\/strong>. An unsatisfied longing for God. <\/em>He was being carried away from the temple to a land of heathen idolaters, and this aroused in him an intense longing for some manifestation of God which should deliver him from such a calamity. As the hunted stag pants for the watercourses, so he pants for the living God.<\/p>\n

2<\/strong>. His enemies reproach him with being forsaken of God. <\/em>(Psa 43:3<\/span>.) And he can only answer them with tears. His adverse circumstances seem <\/em>to warrant the reproach; for he sees no prospect at present of a Divine deliverance. They were like Job’s comforters. Spiritual calamity the greatest of all calamities.<\/p>\n

3<\/strong>. He remembers with anguish the religious privileges he has lost. <\/em>(Verse 4.) In former days he had gone up with the pilgrim-processions to worship at Jerusalem, to keep holy day; and now he was going in a very different procession away from Jerusalem, as a captive to Babylon, and he is filled with bitter sorrow. Worship and fellowship with God the very air that he breathed. <\/p>\n

II.<\/strong> HOW<\/strong> HE<\/strong> ATTEMPTS<\/strong> TO<\/strong> CONQUER<\/strong> HIS<\/strong> DESPONDENCY<\/strong>.<\/p>\n

1<\/strong>. In the relocated question <\/em>“Why<\/em>?” he remonstrates with himself for yielding to it. <\/em>As if it was only his lower self <\/em>that was giving way, his higher self was braving itself to courage and strength.<\/p>\n

2<\/strong>. He comforts himself with the everlasting resource of the soul. <\/em>He hopes in God; for God is still the Health of his countenance and his God, who will show his loving-kindness in the open day of his favour, and give him songs of praise in the night of adversity. This is a hope that springs into the highest regions of faith.<\/p>\n

3<\/strong>. He anticipates with assurance a time when he shall praise God for his deliverance. <\/em>(Verses 5, 11.) Here again is unconquerable faith, which refuses to believe that God will abandon him, though now he has lost the evidence of his presence. Even Christ cried,” My God, my God, why hast thou forsaken me?”S.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

Psalms 42<\/span>. <\/p>\n

David’s zeal to serve God in the temple: he encourageth his soul to trust in<\/em> God.<\/em> <\/p>\n

To the chief musician, Maschil, for the sons of Korah. <\/p>\n

Title. <\/strong><\/strong> <\/strong><\/strong> <\/strong><\/strong> <\/strong><\/strong> <\/strong>lamnatseach maskiil libnei korach.<\/em><\/strong><\/strong> This begins the Second Book of Psalms: the first part of which consists of pieces directed to the sons of Korah, to be set or sung by them under the direction of the chief musician who led the band. Some of these were undoubtedly the composition of David, as it is evident that most of those in the latter part of this book are directed in the same manner, and are unanimously acknowledged to have been written by him. When he composed this Psalm, it is manifest that his mind was fluctuating with despondence and hope: what the particular occasion was, is not expressed; but it is generally believed, that it was upon the rebellion of Absalom, when he was driven away from the house and service of God. The more we attend to this Psalm, the better shall we discern its beauties. It is an exquisite performance; in which David gives us in his own example a lively and natural image of a great and good man in affliction; and this is worked up with as much art and address as perhaps is to be found in any writing of the same kind. The fluctuating state of the mind even of a good man, which, when greatly oppressed, may be at sometimes desponding, and then again at others recollecting and correcting itself with religious considerations, is carried on throughout, and makes the repetition of the 5th and 6th verses at the end of the Psalm exceedingly beautiful. David’s distress is finely and poetically set forth, aggravated with these three considerations: his absence from the worship of God in his tabernacle, the severe insults and blasphemous reproaches of his enemies, and the sad comparison which he could not but make between his present miserable circumstances and those of his prosperous and happy state. Finding himself in a melancholy and desponding state of mind from these thoughts, Psa 42:5<\/span>. He corrects himself with a recollection of God’s powerful providence, Psa 42:6<\/span>. But (Psa 42:9<\/span>.) his reflections on his miserable condition return more horrid than they were before. At length, however, he resumes his confidence, and concludes with the same persuasion which had consoled him, Psa 42:6<\/span>. See Bishop Lowth’s 23rd Prelection. <\/p>\n

Psa 42:1<\/span><\/em><\/strong>. <\/strong>As the hart panteth<\/em><\/strong><\/strong> As the hart brayeth. <\/em>Mudge. The original word arag, <\/em>is strong, and expresses that eagerness and fervency of desire, which extreme thirst may be supposed to raise in an animal almost spent in its flight from the pursuing dogs. Nothing can give us a higher idea of the Psalmist’s ardent and inexpressible longing to attend the public worship of God, than the burning thirst of such a hunted animal for a cooling and refreshing draught of water. The energy of the expressions in the next verse is very striking and sublime: “My soul thirsteth for God; <\/em>even for the living God:” <\/em>him who is the eternal spring of life and comfort;after which he bursts out into that emphatical interrogation, When, <\/em>when will the happy hour return, that I shall once more come and appear before God? <\/em>When shall I be so happy as to have access again to his tabernacle, where he manifests his presence, and from whence I am now driven by those who seek my life? <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

THE PSALTER
SECOND BOOK<\/p>\n

Psalms 42-72<\/strong><\/p>\n

_______________<\/p>\n

Psalms 42<\/span><\/p>\n

To the chief Musician, Maschil, for the sons of Korah<\/em><\/p>\n

1As the hart panteth after the water brooks,<\/p>\n

So panteth my soul after thee, O God.<\/p>\n

2My soul thirsteth for God, for the living God:<\/p>\n

When shall I come and appear before God?<\/p>\n

3My tears have been my meat day and night,<\/p>\n

While they continually say unto me, Where is<\/em> thy God?<\/p>\n

4When I remember these things,<\/em> I pour out my soul in me:<\/p>\n

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.<\/p>\n

5Why art thou cast down, O my soul? and why<\/em> art thou disquieted in me?<\/p>\n

Hope thou in God: for I shall yet praise him<\/p>\n

For<\/em> the help of his countenance.<\/p>\n

6O my God, my soul is cast down within me: therefore will I remember thee<\/p>\n

From the land of Jordan, and of the Hermonites, from the hill Mizar.<\/p>\n

7Deep calleth unto deep at the noise of thy waterspouts:<\/p>\n

All thy waves and thy billows are gone over me.<\/p>\n

8Yet<\/em> the Lord will command his lovingkindness in the daytime.<\/p>\n

And in the night his song shall be<\/em> with me,<\/p>\n

And<\/em> my prayer unto the God of my life.<\/p>\n

9I will say unto God my rock, Why hast thou forgotten me?<\/p>\n

Why go I mourning because of the oppression of the enemy?<\/p>\n

10As<\/em> with a sword in my bones, mine enemies reproach me:<\/p>\n

While they say daily unto me, Where is<\/em> thy God?<\/p>\n

11Why art thou cast down, O my soul? and why art thou disquieted within me?<\/p>\n

Hope thou in God: for I shall yet praise him,<\/p>\n

Who is<\/em> the health of my countenance, and my God.<\/p>\n<\/p>\n

Psalms 43<\/span><\/p>\n

1Judge me, O God, and plead my cause against an ungodly nation:<\/p>\n

O deliver me from the deceitful and unjust man.<\/p>\n

2For thou art<\/em> the God of my strength: why dost thou cast me off?<\/p>\n

Why go I mourning because of the oppression of the enemy?<\/p>\n

3O send out thy light and thy truth: let them lead me;<\/p>\n

Let them bring me unto thy holy hill, and to thy tabernacles.<\/p>\n

4Then will I go unto the altar of God,<\/p>\n

Unto God my exceeding joy:
Yea, upon the harp will I praise thee, O God my God.<\/p>\n

5Why art thou cast down, O my soul? and why art thou disquieted within me?<\/p>\n

Hope in God: for I shall yet praise him,<\/p>\n

Who is<\/em> the health of my countenance, and my God.<\/p>\n<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Contents and Composition.In regard to the Title, see Introduction, 8, and 2. The division of the matter into two distinct Psalms is very ancient, since we find it in all the versions. But it does not follow from this that such was their original relation, and that we have here (Hengstenberg) a nearly connected pair of Psalms. Not only are the contents, the tone, the structure of the strophes, and particular turns of expression similar in both, but the progress of thought is such that the two strophes of Psalms 42<\/span>, taken by themselves might have been worked by P. Gerhardt into a regular Church hymn; and yet they by no means have such a complete rounding off, that Psalms 43<\/span>. can certainly be regarded as simply a later addition (Cocceius, Rudinger, Venema), nor need we (with Hofmann) insist upon its being wholly independent of the former. On the contrary we find in Psalms 43<\/span>. the prayer which is necessary to link together the complaint<\/em> and the hopeful submission<\/em> of Psalms 42<\/span>; and hence in a certain relation it might be used independently as a Church prayer on Judica Sunday.1<\/span> But if it be regarded as a third strophe organically connected with the two preceding ones, it explains the very marked contrast of the second strophe. Hence most modern interpreters favor the view of their original unity, which is also supported by many MSS. The subsequent separation of the Psalms is by no means inconceivable (Hengsten.), though the occasion of it is unknown. The third strophe, which has none of the local references of the second, might very easily have been used as an independent Church song (Clauss). For the fundamental thought in it is an eager desire to share in the services of the Temple with the great annual assemblies of worshippers,a desire which was quickened by the lively remembrance of former festivals, and which was still more intensified by the sense of present deprivation, and by a forced residence in a strange country and amidst heathen enemies. With this sentiment, the elegiac tone of the Psalm and its rythmic structure exactly agree. Thus in the three closing groups we find the most charming and touching thoughts united in a manner corresponding to the threefold aspect in which the fundamental sentiment is presented. There is first the desire, then the complaint, and finally the prayer with its so strongly expressed confidence in God. Very similar to it is Psalms 84<\/span>. in which the Psalmist prays for the Messiah. This may be accounted for by the fact that here the poet expresses not Davids mind (Rosen., Hengsten., Tholuck), but speaks in his own name. Perhaps he was with David during his exile to the region east of Jordan, by reason of Absaloms rebellion (2Sa 17:24<\/span>); for it closely resembles the Davidic Psalms of that period, (Del.) and in Psa 42:7<\/span>, express mention is made of the Psalmists residence in that country. We need not suppose that this expressed longing for the temple came from a priest (Paul, De Wette, Rosen., Maur); nor from the people of Israel while in captivity (the Rabbins, Koster); nor does the supposed connection of Psa 42:8<\/span>, with Jon 2:4<\/span>, and of Psa 42:9<\/span>, with Sir 18:4, oblige us to refer it to a later age. These remarkable expressions originated with the Psalm and illustrate its thoroughly independent character. Nor is there any historical ground obliging us to suppose that they were uttered either by King Jechoniah (Ewald); or by one of the nobles who accompanied him to Babylon; (Cleric.); or by Priests (Reuss); or by a Levite banished by Athaliah (Vaihinger); or by the High-priest Onias III. who in the second century before Christ, after the conquest of Jerusalem by the Egyptian general Skopas, is said to have been carried by him as a hostage, to the sources of the Jordan (Hitzig); or to Antiochus Epiphanes, (Rud., Olshaus.). It is remarkable that the name Jehovah is used Psa 42:9<\/span>, while in other places Elohim is apparently employed for a special purpose, as for example in Psa 43:4<\/span>, we have Elohim Elohai instead of Jehovah Elohai. [Wordsworth: These two Psalms are used together in the Hebrew Synagogues at the Great Festival of Tabernacles, Psalms 43<\/span>. is appointed in the Gregorian use for Good-Friday, and in the present Latin Church for Easter eve.J. F.]<\/p>\n

Psa 42:1<\/span>. Panteth.<\/strong>The radical idea of is to direct oneself, to turn, to incline. (Hupfeld). [To ascend, i.e.,<\/em> the Arabic Tregelles.J. F.] This inclination may be both downwards and upwards; and hence its twofold construction with and , the latter in Joe 1:20<\/span>. From this latter passage translated by Sept. Vulg, Chald., look up Gesenius and most of the moderns, after the Sept., Chald., Jerome, derive the sense of longing and desire. The word, however, does not mean a simply quiet longing and inward desire, but an audible panting produced by the agony of thirst. The rendering of it by the word to cry (Syr., Rabbins, Luth., Calvin, and most of the older expositors) is, however, too strong. Its application to the relation of the soul of man to God Psa 42:2<\/span>, and to the beasts of the field, Joe 1:20<\/span>, is explained by the fact that the Living God is often set forth as a spring of living water for the refreshment of the thirsty, Psa 36:10<\/span>; Psa 84:3<\/span>; Jer 2:13<\/span>; Jer 17:13<\/span>.[Alexander: The essential idea is that of intense desire and an overwhelming sense of want.J. F.] Names of animals are often used for either sex, or for both sexes. Here the word for hart, must be taken in a feminine sense [Germ. Hindin<\/em>], as it is an image of the soul, the term for which in Hebrew is feminine, and is associated with feminine predicates. The particle of comparison refers, as the accent indicates, not to the whole sentence, but to the principal word in it, (Ewald, Gram., 360), hence the verb must be taken as relative to it.<\/p>\n

Ver 2 refers, as is obvious from Exo 33:20<\/span>, to the festive appearances of the people before the Lord, Exo 23:17<\/span>; Exo 34:23<\/span>, yet not in the sense of beholding the face of the Lord (Luther following some ancient expositors), though we find here the accusative but without the preposition which should stand before it. In this place the accusative is local and not objective. Hence it is not to be supposed that the reading designed by the Poet (Bttch., Olshaus.), was afterwards changed, by a sort of religious fear into , a reading which, by the way, is found in some MSS. and is favored by Dathe, Knapp, and others. The Septuagint has the right reading, but it translates the former line my soul thirsteth for the living God or after God the mighty the living, because when Elohim and El come together, the latter word is usually rendered . [Alexander: Of the two divine names here used, one (Elohim) describes God as an object of religious worship, the other (El) as a Being of infinite power.J. F.]<\/p>\n

Psa 42:3<\/span>. Tears<\/strong> become bread, not in the sense of nourishment, precious as bread (Calvin); nor of being a necessity like bread (De Wette); but of a substitute for bread. Job 3:24<\/span>. Some take the meaning here to be the same as in 1Sa 1:7<\/span> i.e.,<\/em> forgetting to take food through sorrow (Hengst., Schegg), but the phrase is simply a picture of ones daily life (Stier, Hupfeld, Delitz.) as in Psa 80:6<\/span>; Psa 103:10<\/span>, 1Ki 22:29<\/span>; Isa 30:20<\/span>. [Perowne: My tears have been my daily portion.J. F.]<\/p>\n

Psa 42:4<\/span>. When I remember,<\/strong> (or think of<\/em>). Many refer this to the scorn of enemies, and regard the statement as a hypothetical one, (Luther, Stier, Ges., Ewald,) the pilgrimage or the going with the multitude being the object of thought, i.e.,<\/em> of desire and hope. (So most ancient translators, Luth., Flam., Geier, Cleric., Stier, Kster). The description of the pilgrimage presents it, however, rather as an object of memory than desire. (Hup., Del., Hitzig). The imperfect form of the verb must not be taken in the sense of an optative future (that I might go), but as a preterite. [Barnes: Though the future tense is used as denoting what the state of his mind would<\/em> be, the immediate reference is to the past. Perowne: Let me remember, fain would I remember.J. F] As he recalls those festive processions in which he had taken part, and contrasts them with his present condition, the soul of the Psalmist melts within him, like water, 1Sa 7:6<\/span>; Job 30:16<\/span>. He now pours out his heart in tears (Lam 2:19<\/span>,) as at other times he has poured it out in lamentation and prayer, 1Sa 1:25<\/span>; Psa 62:9<\/span>; Psa 102:1<\/span>; Psa 142:3<\/span>.Multitude,<\/strong> lit. a mass of boughs, a thicket. [The word occurs no where else in Scripture.J. F.] A similar figure is used in Isa 10:17<\/span>, in reference to the Assyrian army.The multitude that kept holy day,<\/em> (2Sa 6:19<\/span>; comp. Isa 30:29<\/span>), is in apposition with the personal suffix of the verb, which in the Hithpael signifies to go slowly, Isa 38:15<\/span>. But as the Hithpael can have no transitive meaning, this suffix does not stand for an accusative of the object, but must be taken in the sense of, in respect to it (Hitzig). This suits very well the place in the procession, which the Psalmist may have held as a Levite. If, on the other hand, it be taken as in apposition to the whole sentence, (Hupfeld) the suffix is out of place. Either this must be removed from the text as in Isa 38:15<\/span>, (Cleric., Olsh.), or by a change of the vowel points the verb must be put into the Piel form (= that I might lead or guide them, as Aquil., Ewald, Vaihinger, and others). [Barnes: This does not refer to what had been<\/em> in the past, but to what he confidently expected would be<\/em> in the future.J. F.]<\/p>\n

Psa 42:5<\/span>. In the souls address to itself its unrest is very strongly expressed, as in Psa 55:18<\/span>; Psa 77:4<\/span>, by a word which elsewhere signifies to rave.<\/em> [Perowne: The word is used elsewhere of the raging and roaring of the sea. His soul is tossed and agitated like an angry sea.J. F.] The expression, for I shall yet praise Him, probably refers to such grateful praise as lives in ones memory (Stier). God will do again, as He has formerly done (Hupfeld). According to the common text the first strophe ends with the words the help of His countenance, and the following one, omits the and, beginning with the vocative, O my God. Most modern expositors, like the Sept., Vulgate, Syriac, have so arranged the conclusion that it is expressed in the remaining final words. The defence (by Hengst., Hofm.) of the textus receptus is weak. As a matter of course slight variations occur in this refrain as elsewhere, e.g., <\/em>Ps. 49:13<\/span>, 21; 56:5<\/span>, 11<\/span>, and in this very Psalm they are found in several other single strophes; the phrase also gives a good sense, and frequently occurs, e.g.,<\/em>Psa 44:4<\/span>; Isa 64:9<\/span>. The only objection is their position. For being dependent upon the verb praise, and placed parallel to the preceding Him, i.e.,<\/em> God, if the connecting and be omitted, there arises a hard construction which requires a mental repetition of the verb, or the opposition is changed into a cold substitution. But to assert that the vocative address in the strophe O my God is absolutely indispensable (Hengst.), or that the poet should commence his strophe as he closes it, because at the end of the first one he must appeal to God as his<\/em> God (Hofm.) is as gratuitous as it is untenable. By changing the text in the way proposed, we get not only a uniformity in the turn of the verse, but a suitable sense in an unobjectionable form, and a proper rhythmical cadence at the close.The countenance is neither a simple nor a poetical designation of a person, but a characteristic manifestation of him in his moral and intellectual relations. It is often used not only in reference to God, Exo 33:14<\/span>, but also to man, Isa 3:15<\/span>. The plural helps expresses not merely manifold manifestations of help, but also the essential idea, the very substance of help itself. Now while one may point to Elohim as the substance and idea of that help, which he should seek for and acknowledge, yet in a prayer he would hardly stop to explain Elohim in this way, nor would he put on the same level, and as the objects of his praise, the manifestations of Divine help and the person of God Himself. [Alexander: Salvation,<\/em> frequent or complete deliverance. His face,<\/em> his propitious countenance or aspect, with allusion to the benediction in Num 6:25-26<\/span>.J. F.]<\/p>\n

Psa 42:6<\/span>. My soul is cast down within me.<\/strong> In this beginning of the second strophe, we have a renewed account of the Psalmists state of mind, which shows that in spite of the self-admonition and hope already expressed, his dejection and unrest were not yet overcome; the stream of his comfortable thoughts and feelings, the result of his hope in God, did not always flow onward without obstruction, but had its ebb as well as its flood-tide. But as before Psa 42:5<\/span> the mourner recalled to mind with a mixture of sadness and joy his former festive journeys to the temple, so now again, though an exile in a heathen land, and banished from the sanctuary, he maintains communion with God. Calvins explanation of in the sense of therefore, because, in which he is followed by many commentators, is ungrammatical, and makes the remembrance of God the cause of the sadness of the poet, while seemingly forsaken of the Lord. The text, on the contrary, makes that mental depression which arises out of his own helplessness and his conscious need of aid the cause of his remembrance of the living God. Comp. Jon 2:8<\/span>. The beginning and end of the line me and thee are antithetic.<\/p>\n

From the land of Jordan.<\/strong>The locality is indicated as Transjordanic (unclean, Jos 22:19<\/span>; because heathen) by the phrase and of the Hermonites. Hermon was as characteristic a feature of the Transjordanic region as Tabor was of the Cisjordanic, Psa 89:13<\/span>, i.e.,<\/em> the land of Canaan in the strict sense of the words, or the land of Lebanon, Jos 22:11<\/span>. The plural Her monim is not used in allusion to the two summits of Hermon,2<\/span> because there is no reason why we should limit the locality to the northern side of the mountain, and the sources of the Jordan, but it is employed here in a sense analogous to that of , Lev 17:7<\/span> (rendered in E. V devils) and Baalim, 1Ki 18:18<\/span>, either as having a representative meaning, (Hengst.), or as a plural of amplification (Diedrich), since Hermon with its mighty cone far exceeds in height all the other peaks of the South-Eastern portion of Anti-Lebanon. The precise residence of the Psalmist is indicated by the words , (lit., hill of littleness) not the Zoar mentioned, Gen 19:20<\/span> (Ven.) but some mountain whose name is now unknown. The phrase cannot be taken as in apposition with Hermon, not only because the words are in the singular, but because they could be applied to the lofty Hermon only in an ironical sense (Rosenm., Hengst., Hofm.), or as contrasting it contemptuously (mountain of contempt, Hupfeld) with Zion, and there is no evidence that the poet had any such idea in his mind. Yet many have thought that Zion, which while physically humble, in its moral relations far surpassed all other mountains, is meant. So Olshausen and Hitzig explain the phrase, but each of them in a very different way. For while the use of the preposition , and its connection with , very well agree with the assumption that an Israelite exiled from Palestine and the little mountain Zion (Olsh.), should have remembered Jehovah, yet the description of Palestine as the land of Jordan and the Hermonites is inadmissible. The translation while I remember thee, O thou little hill (Hitzig) requires an arbitrary change in the text, by striking out the preposition before , and giving to the word rendered therefore the sense of because. The choice of this phrase as a name of Zion, according to this interpretation, must be for the purpose of presenting strongly the contrast between Zion and Hermon, which according to its Arabic etymology means a lofty mountain. All the geographical and historical relations of these two places are utterly perverted, if we suppose that Hermonim (the lofty mountain) is applied in a hyperbolic sense to the hills on which Jerusalem stands, by some one who had been banished or had fled to (Bttcher) the low, ridgy region beyond Jordan, and who there expresses his longing desire for the house of God and his native hills, in the words therefore I think of thee, from the land of Jordan, and of the high mountain from the hill of littleness.<\/p>\n

Psa 42:7<\/span>. Deep calleth unto deep.<\/strong> in all other places denotes not a single billow, but the confused noise of deep waters in motion. The force of the phrase here, lies in this, that the fact of one deep being heard by another is dependent on, or is connected with, (according to the sense assigned to ) the great waterfalls which God makes. The image, therefore, is not that of waves rushing after each other in rapid succession, but that of a man in an abyss of water whose roaring joined with the voice of unseen and unmeasured cataracts impresses him with a sense of great and imminent danger. The rush and roar at once excite and stupify him. There is no proof in 2Sa 5:8<\/span>, that by waterfalls<\/em> is meant heavy showers of rain, such as might remind one of the deluge (Vatab, Grot., Geier, Hengst.) That verse is very obscure and variously explained, but the Hebrew word (there rendered gutter) which is found only in these two passages, probably means a waterfall or cataract (Ewald, Kiel). [Alexander: The sense of waterfalls or cataracts, although supported by ancient versions has no foundation in etymology or usage. Barnes: There are two forms in which waterspouts<\/em> occur in the East. One of them is described by Dr. Thomson, The Land and Book, I. 498.The Arabs call it sale,<\/em> we, a waterspout or bursting of a cloud. In the neighborhood of Hermon I have witnessed it repeatedly, and was caught in one last year, which in five minutes flooded the whole mountain side, and carried off whatever the tumultuous torrents encountered, as they leaped madly down in noisy cascades.J. F.] We need not, however, suppose that the waterfalls are those of the main source of the Jordan near Paneas (Bngas) on the south side of Hermon (Robinson, Bib. Researches, III, 309), nor the cataracts of the Lake Muzerib, which are from 60 to 80 feet high (Wetstein in appendix to Delitzsch on Job, 524) and are said to be the only ones in Syria. For the design of the Psalmist is to give us not a geographic but a symbolical description of his situation, and of his feelings at the time.<\/p>\n

Psa 42:8<\/span>. Yet the Lord will command.<\/strong>Most expositors since Kimchi, think that in these words, the Psalmist, as in Psa 42:5<\/span>, recalls his earlier gracious experiences, and contrasts them with his present destitution, the painful sense of which is expressed in his complaint, Psa 42:10<\/span>. But such a contrast of Then and Now, in this connection, as Calvin, Isaaki, and others admit, would have required, at least in Psa 42:9<\/span>, the perfect. To take the imperfect of Psa 42:9<\/span> as the present in Psa 42:10<\/span>, is wholly arbitrary, and there is no need for it here, inasmuch as there is no evidence of any antithesis. Again, neither the connection nor the grammatical expression warrants the exposition of Delitzsch, that, a confidently expected and not distant day of Divine grace would be followed by a night of thanksgiving, a night rendered so joyful with Psalms and hymns of praise, that the exulting Psalmist would be unable to sleep. Day and night are not to be taken here as symbols of times of prosperity and of adversity, but as a poetical paraphrase for that which is continuous, constant (Hengst., Hupf.) The assignment of the gifts of Gods grace and the prayers and songs which they call forth, to different times, has little ground to stand on. The whole sentence is an expression of the Psalmists present state of mind, which, as Hupfeld justly says, was a mixed one. This view is preferable because schiroh<\/em> denotes a song of which God is the author, (Heng., Hupf., Job 35:19) rather than one of which God is the object (Hitzig, Del.); and tefillah<\/em> in apposition with schir<\/em> need not be taken in the limited sense of a petition (Hengst.), nor in the larger sense of a prayer and thanksgiving, since in the verses that follow we have not the prayer itself, (Vaihinger), but a specimen of it (Hengst.)a specimen proving that in the midst of his troubles, and though God seemed to have forsaken him, the pious singer had received grace as a messenger from God, and prayer as a gift of God, so that he knew how to cleave to God as the God of his life, and to rest upon Him with a firm faith, as upon a rock, while amid the tossing and roaring waves. The Syriac text and that of some other MSS. to the living God, is probably only a modification of Psa 42:3<\/span>. In some copies, Psa 5:11<\/span>perhaps as an explanatory correctionbegins with Beth (Beth essential) instead of Caph. It is not said here that reproach<\/em> should be added to oppression,<\/em> but that the one should in some way be an effect of the other. Oppression<\/em> does not necessarily (Hengstenb.) mean murder (Symm., Aquil.); it is to be taken in its original sense, as in the Arabic, and in Psa 62:4<\/span>; Psa 69:21<\/span>; Isa 48:13<\/span>; Eze 21:27<\/span>. [Alexander: The strong expression in the first clause, Psa 42:11<\/span>, is intended to denote excruciating pain.J. F.]<\/p>\n

Psa 43:2<\/span>. Why hast thou forsaken me.<\/strong>The original here used is much stronger in meaning than that in Psa 42:10<\/span>, expressing much more than forsaking or casting off. Its primary meaning is to stink, to become rancid, and it here conveys the idea of turning away as from something loathsome. In the German language there is no word exactly corresponding to it, for verstossen<\/em> and verschmhen<\/em> convey a different idea, and do not suit the phrase God of my strength, which is parallel to the earlier used phrase God of my rock.The deceitful man, or man of deceit, must not be taken as an ideal person, but as an individualized foe, probably with reference to some one specially prominent enemy. Viewed in connection with the previous verses, the locality indicates that this opposer was a heathen. This heathenish character, however, would be inferred neither from the word , nor from the adjective , ungodly, for the first word denotes a mass of people, Isa 1:4<\/span>, and the adjective does not of necessity deny their piety towards God, but only their gracious, kind, and merciful conduct towards men.The light<\/strong> is that of Divine grace, which illumines and cheers the night of misery, Psa 36:10<\/span>; and it is sent with the Truth<\/em> as a pledge that the promises of the faithful God shall be performed, Psa 57:4<\/span>, and that the Lords people shall be at last brought to His own dwelling-place, Exo 15:13<\/span>. [Perowne: Light and Truthinstead of the more usual Loving-kindness and Truththese shall be to him, so he hopes, as angels of God, who shall lead him by the hand till they bring him to the holy mountain. Possibly there may be an allusion to the Urim and Thummim.J. F.]<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. The Living God alone can be the object of desire of the human heart. This yearning after the Living God comprehends the deepest aspirations of the pious soul. During our life on earth, this desire finds its satisfaction by means of the acts of divine worship. If deprived of these means of grace by any external force, this spiritual longing only becomes the more intense, and, in a way not to be mistaken, it will manifest its liveliness, fervor, depth, and power. Communion in the public worship of God is not necessarily communion with God Himself, but it is both an expression and sign of it, and a means and help to it. It is the channel of the brook, through which the water smoothly flows, without the supply of which, the soul becomes like a land of drought, Psa 62:2<\/span>; and, like the beasts of the field under such circumstances, it perishes of thirst, Joe 1:20<\/span>.<\/p>\n

2. Whenever the pious man finds himself in a condition, in which he is hindered from going to the house of God, which keeps him away from the congregation of the Lord, and from using the appointed means of grace, he feels and recognizes not only the power of the enemies, or of the outward misfortunes that have occasioned this loss, but also the chastening hand of God. His sorrows are intensified partly by the unjustifiable scorn of his enemies, on account of his having been deserted by God, richly as he may have merited such dealing at Gods hands, and partly by the sad yet sweet remembrance of the spiritual enjoyments of other days in the house of the Lord and the fellowship of His people.<\/p>\n

3. The bread of tears, Psa 80:6<\/span>, though very distasteful, is yet wholesome food, since it awakens and maintains hunger and thirst for the Living God, and the means of communion with Him. But though the pious man, under such circumstances, is, as it were, divided into two parts, is driven now in this direction, now in that by mixed and even antagonistic feelings, yet he finally struggles through and above all the impulses of the flesh, subdues the unrest and impatience of his soul, and learns to lean upon and trust in God alone. The remedy for weakness is hope in God; and the ground of hope is the assured faith of the Psalmist, that God, who is still his<\/em> God, will in due time redeem him, and give him cause for singing joyful songs of deliverance. (Heng.)<\/p>\n

4. Temptations caused by times of trouble, and the growing insolence and number of enemies are specially grievous, when old doubts and anxious questions force themselves afresh upon the soul, when the feeling that God has forsaken us gains in strength, until it even reaches the point of apprehending that we may be cast off. But so long as the tempted man is able both to weep and to pray, so long as he can interweave his questionings and complaints with expressions of faith in Gods grace and truth, there is good ground for confidence in his final deliverance and salvation. Even in the midst of troubles, the believer lays hold of Gods grace, as a Light, sent by Him as a testimony of His mercy, to confirm His faithfulness and truth, and to be a guide to those who seek Him.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

The souls longing for its home.<\/em>a.<\/em> How it is awakened. b.<\/em> Whither it is directed. c.<\/em> By what it is quieted.The bread of tears is bitter, but is often wholesome.Happy the man who feels himself to be a stranger only in the world, but not in the house of God.God never leaves those who sigh for Him without comfort, nor those who seek Him without guidance.He alone who has first conversed earnestly with God, can speak comfortably to his own soul.So great is the blessing connected with the service of God, that the mere memory of it can keep a tempted soul from despair.The ordinances of divine worship are the open channels, the ordained methods, the appointed ways through which God in his mercy sends to us needy ones the water of life, the light of truth, the power of grace.Suffering is painful; scorn is still more so; but most of all is guilt.While each day has its prayer, and each night its song, the sources of divine help and comfort are open to the soul.In a time of sorrow, he who begins with prayer, and continues to exhort his soul to be patient and trust in God, may confidently hope that he will end with a hymn of praise.We may enjoy communion with God even when exiled from the house of God; but there is an essential difference between voluntary and compulsory exile.The good man may fall into trouble, but he is not disheartened; he may come out of one tribulation only to go into another, but he is never destroyed.The true longing of the soul is for communion with God Himself; but whoever desires to feel it, must not despise the means of grace in the ways of divine worship.There is such a thing as yearning for the house, the word, the face of God.Faith has a struggle with temptation in times of trouble, and with the weakness of the flesh.<\/p>\n

Luther: Where Gods word is, there is Gods house; and His countenance is His presence, where He manifests Himself, and through His word reveals His grace.<\/p>\n

Calvin: David presents himself to us here as if he had been divided into two parts. So far as he by faith rests on the promises of God, he is armed with a spirit of invincible courage, rises superior to fleshly feelings, and, at the same time, chides himself for his weakness. Without the grace of God, we can never overcome those evil thoughts, which are constantly rising within us.<\/p>\n

Starke: Earthly things can never satisfy the soul, since they are transient and liable to change. The soul of man is immortal, and therefore needs an immortal source of consolation,one that has in itself eternal life.We now see the face of God in His word and sacraments, but as the soul is created for eternity, it is ever longing to behold the Lord face to face. The highest enjoyment is to feel that God is our God; and never is the soul so sorely troubled as when, instead of being certain of this, it imagines the contrary.Sometimes the more lonesome a man is, the more trustingly he can tell God of his needs, and the Heavenly Father, who sees in secret, will hear and answer his complaint.Even in our greatest temptations, nothing is better than prayer and confidence in God.When God sends a cross, it is always in such a way that we should thank Him for it, as a costly and wholesome medicine.In our greatest tribulations, if we have faith, we shall also have hope and patience.When Gods waves break upon us, it is not to destroy but to do us good; they are under His control, and by a word He can assuage and still them.Let us not be tender saints, but let us learn how to bear the cross.When things go well with thee, gather up a treasure of divine promises, they will be useful to thee in times of trouble.If thou neglectest to do so, how wilt thou sustain thyself?A believer is not so much troubled by a personal injury as by dishonor done to the name of God,he will willingly suffer any thing, even death itself, if only God is thereby praised. How easy is it for God to change complaint into joy, and the song of sadness into the hymn of praise.We can have no better guide than God and His word; but under whose conduct art thou? O soul!What greater blessedness can one have than to be able to call God his delight and joy?The calmness which God imparts is the true Christians greatest treasure.From Gods gracious countenance comes the fulness of the believers help and comfort, and for it he is ever and most heartily thankful.Our hearts are full of darkness;if we would have them full of light, the bright morning star must shine into them.Osiander: If justice is denied us here on earth, we must commit our cause to God.To know God as our gracious God is a real and perpetual joy.Selnekker: When there is no cross one becomes more easily secure, as well as lazy and negligent in prayer, and then the displeasure of God is near at hand.He who trusts in God endures; he who does not falls and perishes.Franke: We must carefully note the necessity of a genuine penitential struggle, and observe how it has fared with other children of God in this respect.The moment one becomes a follower of Christ, he is liable to have a cross laid upon him.Arndt: He whose strength is in God will not be utterly cast down, nor will he always go sorrowfully.Frisch: It is a peculiar trait of Gods children that they rejoice in the exercises of His true worship, and nothing pains them more than the being prevented in joining in them.The remembrance of God is the best medicine for our sadness.Listen to the voice of thy God, so that thy heart may by faith share in the joy and consolation which He gives in His word; but do thou also open thy mouth in praise of God, and laud Him with thy tongue, which He has given thee in order that thou mayest proclaim his glory in time and in eternity.Oetinger: The Christian overtaken by sorrow and oppressed by enemies prays to God to undertake his cause, and to open the way for his return to the assembly of the saints; he will guard against sorrow, but if it comes upon him in a new form, he will turn afresh to God and get strength from Him.Roos How shall we get out of sorrow and unrest? By waiting, in confidence, for God. What we have not, we must hope for; what is not now, we must expect, relying upon Gods goodness, faithfulness, omnipotence, and the truth of those promises, which are yea and amen in Christ Jesus.Whenever David approached the altar of God, he went to God his delight and joy.God Himself did not call the Temple precisely a house of sacrifice, but the house of prayer for all nations, Isa 56:7<\/span>; Luk 19:46<\/span>Rieger: As faith grows in power we learn to apply to God the most tender names; as we get nearer and nearer beneath His wings we find a retreat and refuge in His house, at His altar, in Himself.As the light of His face illumines our darkness, it also diffuses the light of peace and joy over our countenance.Renschel: We should take comfort from certain passages of Scripture when we find that the holiest people have been led into the same school.Burk: Exspecta Deum; erit quum confitebor ei; erit Deus meus.<\/em> (Wait for God; He will be when I confess to Him, my God).Gnther: When do men think least of their God? When they are in misery? or in the days of prosperity?Tholuck: When the heart is sad, even the fairest scenes of nature assume a sombre garment. He whose past life has been eventful stands upon an eminence from whence he can cast joyful looks into the future.Umbreit: There is a melaneholy joy in the remembrance of a devout and blessed life at home.Most brilliantly does the light of Gods help shine in the faithfulness with which He always attends the pious.Schaubach: (15th Sunday after Trinity). No man can serve two masters. But the distinctive feature of our time is not unqualified devotion to the kingdom of God, but rather indecision and lukewarmness.The sharpest sting of pain in all personal trials, is the scornful question, Where is now thy God?Diedrich: If I can only see God beside me, one look to Him consoles me for a whole world of suffering.Even to the timid God makes eternal salvation certain when they look to Him with tearful eyes.Taube: The soul of a child of God, that in the depth of want and temptation thirsts for and cries to God, through victorious faith comes before God and finds its rest in God.Soul-thirst, soul-need, soul-struggles.Against men of deceit and injustice, you can do nothing but complain to God and leave the case with Him.Deichert: If God be for us, who can be against us?Schaubach: (Judica Sunday) God has judged and conducted the cause of His Son against the unholy people.<\/p>\n

[Henry: 1. Those that come to the tabernacles, should come to the altar; those who come to ordinances, should qualify themselves to come, and then come to special ordinances, to those that are most affecting and most binding. 2 Those that come to the altar of God, must see to it that therein they come unto God, and draw near to Him with the heart. 3. Those that come unto God, must come to Him as their exceeding joy, not only as their future bliss, but their present joy. When we come to God as our exceeding joy, our comforts in Him must be the matter of our praises in Him as God and our God.Robertson: The Living God. What we want is not infinitude, but a boundless One; not to feel that love is the law<\/em> of this universe, but to feel One whose name is Love.It is a dark moment when the sense of that personality is lost; more terrible than the doubt of immortality.No thought is more hideous than that of an eternity without Him.Distinguish between the feelings<\/em> of faith that God is present, and the hope<\/em> of faith that He will be.What God is in Himself, not what we may chance to feel Him in this or that moment to be, that is our hope.Barnes: He who has an eternity of blessedness before him,who is to commence a career of glory which is never to terminate and never to change should not be cast downshould not be overwhelmed with sorrow.J. F.]<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>The Fifth Sunday in Lent.[J. F.]<\/p>\n

[2]<\/span>[The gigantic Jebelesh Sheikh, or Hermon, lay before us. We had a view of two of its conspicuous summits on account of which it is probably spoken of in Scripture as the hill of the Hermonites. Lands of the Bible,<\/em> by Dr. J. Wilson, II 161.J. F.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

DISCOURSE: 572
DAVIDS DESIRE AFFER GOD<\/strong><\/p>\n

Psa 42:1-2<\/span>. As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?<\/em><\/p>\n

GREAT are the vicissitudes of the Christian life: sometimes the soul basks, if we may so speak, in the full splendour of the Sun of Righteousness; and at other times it feels not in any degree the cheering influence of his rays. And these variations are sometimes of shorter duration, like successive days; and at other times of longer continuance, like the seasons of the year. In David these changes were carried almost to the utmost extremes of elevation and depression, of confidence and despondency, of exultation and grief. At the time of writing this psalm he was driven from his throne by Absalom, and con strained to flee for his life beyond Jordan. There exiled from the city and temple of his God, he stated, for the edification of the Church in all future ages, how ardently he longed for the renewed enjoyment of those ordinances, which were the delight and solace of his life. In these things he may be considered as a pattern for us: we shall therefore endeavour distinctly to mark,<\/p>\n

I.<\/p>\n

The frame of his mind towards God<\/p>\n

This is described in terms peculiarly energetic he thirsted after God; yea, he panted after him, as the hart panteth after the water-brooks. We cannot conceive any image that could mark more strongly the intenseness of his desire, than that which is here used. A hart or deer, when fleeing from its pursuers, has naturally its mouth parched through fear and terror: but when, by its own exertions in the flight, its very blood almost boils within it, the thirst is altogether insupportable, and the creature pants, or brays, (as the expression is,) for some brook, where it may refresh its sinking frame, and acquire strength for further exertions. Such was Davids thirst after God, the living God.
His circumstances, it is true, were peculiar
[Jerusalem was the place where God had appointed the ordinances of his worship: and David, being driven from thence, was precluded from a possibility of presenting to the Lord his accustomed offerings. This was a great distress to his soul: for though God was accessible to him in prayer, he could not hope for that measure of acceptance which he had reason to expect in an exact observance of the Mosaic ritual; nor could he hope that such manifestations would be vouchsafed to his soul, as he might have enjoyed, if he had approached God in the way prescribed by the law. Hence all his ardour might well be accounted for, since by the dispensation under which he lived, his way to the Deity was obstructed, and the communications of the Deity to him were intercepted.
We acknowledge that these peculiar circumstances account for the frame of Davids mind at that time.]
Nevertheless, his frame is as proper for us as it was for him
[Though the observance of certain rites and ceremonies is no longer necessary, and God may be approached with equal ease from any spot upon the globe, yet it is no easy matter to come into his presence, and to behold the light of his countenance lifted up upon us. To bow the knees before him, and to address him in a form of words, is a service which we may render without any difficulty; but to draw nigh to the very throne of God, to open our mouths wide, and to have our hearts enlarged in prayer, to plead with God, to wrestle with him, to obtain answers of prayer from him, and to maintain sweet fellowship with him from day to day, this<\/em>, I say, is of very difficult attainment: to do it indeed is our duty, and to enjoy it is our privilege; but there are few who can reach these heights, or, having reached them, prolong to any great extent the heavenly vision. Hence we all have occasion to lament seasons of comparative darkness and declension; and to pant with insatiable avidity after the renewed enjoyment of an absent God.]<\/p>\n

Let us then contemplate,<\/p>\n

II.<\/p>\n

The evidences of this frame, wherever it exists<\/p>\n

Such a frame of mind must of necessity be attended with correspondent efforts to attain its object. There will be in us,<\/p>\n

1.<\/p>\n

A diligent attendance on all the means of grace<\/p>\n

[Where shall we look for God, but in his holy word, where he reveals to us all his majesty and his glory? That word then we shall read with care, and meditate upon it day and night, and listen to the voice of God speaking to us in it We shall also pray over it, converting every command into a petition, and every promise into an urgent plea The public ordinances of religion we shall highly prize, because in them more especially we honour God, and have reason to expect more abundant manifestations of his love to our souls At the table of the Lord too we shall be found frequent guests, not only because we are required by gratitude to remember the love of Christ in dying for us, but because the Lord Jesus still, as formerly, delights to make himself known to his disciples in the breaking of bread. If we do really pant after God, I say again, we cannot but seek after him in the way of his ordinances.]<\/p>\n

2.<\/p>\n

An acquiescence in every thing that may bring him nearer to us<\/p>\n

[God is pleased oftentimes to afflict his people, in order to wean them from the love of this present world, and to quicken their souls to more diligent inquiries after him. Now affliction is not in itself joyous, but grievous: nevertheless, when viewed in connexion with the end for which it is sent, it is welcomed even with joy and gratitude by all who are intent on the enjoyment of their God. In this view St. Paul took pleasure in infirmities and distresses of every kind, because they brought him to God, and God to him;him, in a way of fervent prayer; and God, in a way of rich and abundant communication [Note: 2Co 12:10<\/span>.]. In this view, every saint that has ever experienced tribulation in the ways of God is ready to say, that it is good for him that he has been afflicted, and that, if only Gods presence may be more abidingly manifested to his soul, he is ready to suffer the loss of all things, and to count them but dross and dung.]<\/p>\n

3.<\/p>\n

A dread of every thing that may cause him to hide his face from us<\/p>\n

[We know that there is, in every generous heart, a dread of any thing that may wound the feelings of those we love: how much more then will this exist in those who love God, and are panting after the enjoyment of him! Shall we, under such a frame of mind, go and do the abominable thing which his soul hates? shall we by any wilful misconduct grieve the Holy Spirit of promise, whereby we are sealed unto the day of redemption? No: when tempted to evil, we shall reject it with abhorrence, and say, How shall I do this wickedness, and sin against God? We shall put away every accursed thing that may trouble our camp: we shall not only turn from open and flagrant iniquity, but shall abstain from the very appearance of evil. We shall search for sin in the heart, as the Jews searched for leaven in their houses, in order that we may be a new lump, altogether unleavened. We shall strive to have our every action, every word, and every thought, brought into captivity to the obedience of Christ.]<\/p>\n

4.<\/p>\n

A dissatisfaction of mind whenever we have not an actual sense of his presence<\/p>\n

[We cannot rest in a mere routine of duties: it is God<\/em> that we seek, even the living<\/em> God; and therefore we can never be satisfied with a dead form<\/em>, nor with any number of forms, however multiplied. We shall look back to seasons of peculiar access to God, as the happiest periods of our life; and in the absence of God shall say, O that it were with me as in months past, when the candle of the Lord shone upon my head! We shall deprecate the hidings of his face as the severest affliction that we can endure; and shall never feel comfort in our minds, till we have regained the light of his countenance and the joy of his salvation. The conduct of the Church, in the Song of Solomon, is that which every one who truly loves the heavenly Bridegroom will observe: he will inquire after him with all diligence, and, having found him, will labour with augmented care to retain and perpetuate the expressions of his love [Note: Chap. 3:14.].]<\/p>\n

Let US learn then, from this example of David,
1.<\/p>\n

The proper object of our ambition<\/p>\n

[Crowns and kingdoms should not satisfy the Christians ambition. He should seek to enjoy God himself, even the living God, who has life in himself, and is the one source of life to the whole creation. David, when driven from his house and family, did not pant after his lost possessions, his ruined honours, his deserted relatives: it was God alone whose presence he so ardently desired. O that every desire of our souls may thus be swallowed up in God, whose loveliness and loving-kindness exceed all the powers of language to describe, or of any created imagination to conceive!]<\/p>\n

2.<\/p>\n

The proper measure of our zeal<\/p>\n

[In reference to earthly attainments, men in general contend, that it is scarcely possible to have our desires too ardent: but in reference to the knowledge and the enjoyment of God, they think even the smallest ardour is misplaced. But it is good to be zealously affected always in a good thing: and, if the measure of Davids desire was right, then should not ours stop short of his. When we can explore the heights and depths of the Redeemers love, or count the unsearchable riches of his grace, then may we limit our exertions according to the scale which we may derive from them: but, if they surpass all the powers of language or of thought, then may we take the hunted deer for our pattern, and never pause till we have attained the full fruition of our God.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

In this Psalm we have the devout breathings of the soul towards God, opposed by unbelief and distrust.<\/p>\n<\/p>\n

To the chief Musician. Maschil for the sons of Korah.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Psalm opens with the view of a soul panting after enjoyment and communion with God in Christ. And the most lively images are made use of to denote the insatiable thirst, and vehement desires of a soul so earnest after God. The hart is beautifully chosen to represent this soul, which, after being chased, by the pursuits of Satan and the world, looks to Jesus alone for those living streams which make glad the city of God. Reader, while we read these words, it would be well to inquire whether our experience bears a correspondence?<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The Thirst for the Living God<\/p>\n

Psa 42:2<\/span><\/p>\n

<\/strong><\/p>\n

There is scarcely a phase of philosophy about us, or a really profound experience which we observe, which does not illustrate the increasing thirst of the human soul for the living God.<\/p>\n

I. Take, in the first place, the philosophy of the time, and consider the outcome of those forms of philosophy which, to the religious mind, are most unpromising and repelling. For the last twenty years philosophical unbelief has been taking shape among English-speaking people under two types. One we call positivism, the other agnosticism. Now, whatever these two types of thought had to debate about, they seemed to have this one point of agreement that each of them expressly withheld the thoughts of men from any sense of a living God. Yet, strangely enough, nothing which the history of the times presents seems to illustrate so strongly as do these very schools of thought the increasing thirst of philosophy for a genuine religious life.<\/p>\n

II. This ferment of the philosophers is but a suggestion of the spiritual restlessness which possesses multitudes about us, whether they study philosophy or not. It is this eager, receptive, waiting mood, found in every community, which gives the chief human impulse to the life of a modern minister. It fills the preacher’s work with a new exhilaration, for he is not dealing with a controversy against other forms of faith, but with a positively constructive work. It does not much matter for this end precisely wherein the confidence of his faith may lie. Let him believe anything concerning the ways of God supremely and announce his faith rationally and he is satisfying the thirst of many souls.<\/p>\n

III. This is the natural basis of the authority of Jesus. To come in the course of one’s experiences upon one towering personality to whom the sense of God is meat and drink, and in whom duty becomes grace through this illuminating of his way, to be taken out of one’s solitude and feel this life touching one’s own through all its experiences, yet sustained and disciplined throughout by this transfiguring faith that is a recognition of authority which is healthful and scientific and invigorating and humbling all at once. The more one is set free from false and external authority the more he needs the authority of a master soul. The more the problem of the time is seen to be the preaching of a living God, the more unlikely shall we be to outgrow the mediating force of Christian loyalty.<\/p>\n

Francis G. Peabody, Homiletic Review,<\/em> 1906, vol. LII. p. 301.<\/p>\n

References. XLII. 2. Bishop Maclagan, Penny Pulpit,<\/em> No. 731. F. D. Maurice, Sermons,<\/em> vol. iii. p. 129. W. J. Knox-Little, Anglican Pulpit of Today,<\/em> p. 267. G. Brooks, Outlines of Sermons,<\/em> p. 36. A. Maclaren, Sermons Preached in Manchester,<\/em> p. 135. S. Macnaughton, Real Religion and Real Life,<\/em> p. 13. XLII. 4. W. M. Punshon, Sermons,<\/em> p. 101.<\/p>\n

To the Disheartened<\/p>\n

Psa 42:5<\/span><\/p>\n

<\/strong><\/p>\n

I. The common causes for disheartening.<\/p>\n

( a<\/em> ) The long and monotonous stretches of our life. It is a dreary business walking in the country when the dusty road without a turn or a bend stretches ahead of you for miles. It is the sameness that disheartens us.<\/p>\n

( b<\/em> ) Bitter disappointment.<\/p>\n

( c<\/em> ) The apparent uselessness of all we do. It is the partial failure, it is the lack of progress, it is the fact that I strive and never seem to attain, that lies at the root of spiritual despondency. I am disheartened because I am something better than a beast, and have been made to crave, to strive, to yearn, to hope, unsatisfied, till the day break and the shadows flee away.<\/p>\n

II. Counsels against disheartenment.<\/p>\n

( a<\/em> ) Disheartenment can often be dispelled by action.<\/p>\n

( b<\/em> ) Remember what others have to suffer. When you are quite despondent, says Mr. Keble, ‘the best way is to go out and do something kind to somebody’.<\/p>\n

( c<\/em> ) In your hours of disheartening just ask if there was ever a man on earth who had such cause to be disheartened as our Lord.<\/p>\n

G. H. Morrison, Flood-Tide,<\/em> p. 43.<\/p>\n

Psa 42:5<\/span><\/p>\n

Why art thou cast down, O my soul? and why art thou disquieted in me?’ The narrative of the death of the Bohemian martyrs, who suffered at Prague in 1621, says, ‘John Schultis was the next, who on the scaffold said, “Why art thou cast down, O my soul? hope thou in God; for I shall yet praise Him”. “The righteous seem in the eyes of men to die, but indeed they go to their rest.” Then kneeling down, he said, “Come, come, Lord Jesus, and do not tarry”; and so he was beheaded.’<\/p>\n

John Ker.<\/p>\n

References. XLII. 6. H. P. Wright, Preacher’s Magazine,<\/em> vol. xix. p. 515. A. Rowland, Sermons by Welshmen,<\/em> p. 135. XLII. 6. R. Roberts, My Jewels,<\/em> p. 22. J. Baldwin Brown, The Sunday Afternoon,<\/em> p. 287.<\/p>\n

The Correspondence of the Deeps<\/p>\n

Psa 42:7<\/span><\/p>\n

<\/strong><\/p>\n

It is very probable that this Psalm was written by some one who was with David when he fled from Absalom. The title says it was for the sons of Korah: it would be better to read it, by<\/em> the sons of Korah. These sons of Korah were doorkeepers of the sanctuary; they had also some charge of sanctuary music; and when David fled from his rebellious son, these loyal servants would accompany him. It was one of these, I think, who wrote this Psalm, with its passionate yearning for the house of God. It is filled with the imagery of that mountain region where the king had gone in peril of his life. And the writer, true poet that he was, finds in the scenery the picture of his mood; reads in the face of universal nature the anguish that was gnawing at his heart. Deep calleth unto deep at the noise of Thy waterspouts. He could hear the cataracts as he lay sleepless. Now they were thunderous, now they were faint, as the breeze rose and fell among the hills. And as he listened to them in their varying tones, now loud and clamorous, now dying away again, it seemed to him as if the mountain torrents were calling to one another through the night. Had the man been a Celt he would have said, ‘It is the spirit of the waters that is crying’. Being a Jew, those echoings and answerings were the broken syllables of the one God. But being a poet, whether Celt or Jew, this reached him as the message of that midnight, that between deep and solemn and majestic voices there is a certain call and correspondence. On that then shall we dwell for a few moments? on the call and correspondence of deep things? I shall run rapidly over some tracts of life, and use this text for their illumination.<\/p>\n

I. I find a suggestion here of the influence of scenery on character. That is a thought which has been largely worked at in late years, how nations are moulded by the scenes among which they dwell.<\/p>\n

II. Our text helps us to understand what I might call the appeal of personality. You can never explain on any shallow grounds the way in which the deepest ties are formed. The ways of God are not the ways of man, and friendships, like marriages, are made in heaven, and we flash into recognition of each other just because deep is calling unto deep. I do believe with the American poet that the friends I seek are seeking me. I do believe they are always drawing nearer, led by a hand that knows the way we take. Out of the depths I cried to God. Yes, that is true, and we have found it so. But it seems to me that this is also true: out of the depths I cried unto my friend.<\/p>\n

III. Then once again I think our text applies to the responses that we make to our great hours. It applies to those times of national awaking when peril is imminent and all is dark. You can never tell what a nation can achieve till it is faced by one of these decisive seasons. You can never judge the fibre of a people when things are easy and prosperous and peaceful. It takes a time of danger to show that; a time when our blood-bought freedom is in peril; just as it takes the onset of the storm to show the finest features of the ship. There are always people in a time of peace who will tell you that Britain is going to the dogs. They bewail the dying out of heroism; the love of pleasure; the lack of high ideal. God knows it is all true enough, if you take the average of any great community, but I say that a man is a traitor to his country if he really believes that that is all. Let another Napoleon show himself in France, and you shall have another Wellington in England. There is always a Lord Nelson getting ready for the great hour that calls for a Lord Nelson. Not only so, but let the day arrive when the charter of our freedom is imperilled, and you shall have such a spirit in the people as will recall the joy of the heroic time. That is the meaning of the fine enthusiasm which kindles a people in the day of trial. That is the secret of the swift response which follows the appeal to the heroic. There is much that is slumbering in the nation’s heart, and so long as the sunshine lasts it will not stir; but it will<\/em> waken, with triumph in its eyes, when deep is calling unto deep.<\/p>\n

G. H. Morrison, The Return of the Angels,<\/em> p. 56.<\/p>\n

References. XLII. 7. J. Baldwin Brown, The Sunday Afternoon,<\/em> p. 252. Spurgeon, Sermons,<\/em> vol. xv. No. 865.<\/p>\n

The Song and the Prayer<\/p>\n

Psa 42:8<\/span><\/p>\n

<\/strong><\/p>\n

I. To each soul its own prayer. First of all, let me say that every soul has its own prayer ‘My prayer unto the God of my life’. No man can ever take the place of my soul, and feel its sins, and its sorrows, and its wants. And as he can never breathe my prayer no man can ever drink my cup, or taste either its sweetness or its bitterness; I must drink it myself. No man can see my visions. They may be poor, they may be limited, circumscribed and never peer where the vision of others has gone; but no man can see my vision, no man can see your vision no man can breathe your prayer any more than he can breathe mine. Prayer springs from different causes; it is uttered in different circumstances and conditions; it is expressed in different words and must be. The learned and refined man will express his prayer to God in refined and beautiful language. But the unlearned, as Paul calls them, and the unrefined men will express their prayer in quite another way. But the one man can never express the prayer of the other man, whether it be learned or unlearned.<\/p>\n

II. Every true prayer is to ‘The God of my life’. He is the God of all the mysteries as well as of all the things that are palpable. The things that you and I cannot explain, for which we find no reason, He is still ‘The God of ray life’. Some people seem to revel in mysteries, and to breathe the atmosphere of mysteries. But to me here are the mysteries of life, and with those I am familiar. Why that poor mother, just when her children most needed her love, why ‘The God of my life,’ should call her to lie down and die? Why that father, who is the breadwinner for a wife and several children, at the most critical time in the family’s life should be smitten down to death? That is a mystery to me. There is no answer that I know of, but ‘He is the God of my life’. He is the God of an infinite love, of an infinite salvation, that streams from the precious blood of Jesus Christ, and comes to bless us in every change through which we pass.<\/p>\n

W. Cuff.<\/p>\n

References. XLII. 8. Spurgeon, Evening by Evening,<\/em> p. 204. J. Ker, Sermons,<\/em> p.. 213. XLII. 10. W. Page-Roberts, Law and God,<\/em> p. 1. XLII. 11. Spurgeon, Sermons,<\/em> vol. xxi. p. 1226. J. Vaughan, Fifty Sermons<\/em> (4th Series), p. 21.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

Thirsting for God<\/p>\n

<\/strong><\/p>\n

Psa 42:1<\/p>\n

Why does the hart pant after the water brooks? Why does not the hart go quietly and take its draught of limpid water? Why this panting, why this heart-beating, why this pulsing all over? See how the poor beast pants, quakes in distress! The little birds go and take their sip of dew with decent quietude; they make no stir or tumult Why then should the hart pant? for the term is energetic, indicative of an excited state of blood. We need some other word here to explain the situation; put in the word “chased” or the word “hunted,” and we have the idea: As the hunted hart, the hart chased by hounds; as the hart flying from the enemy, more dead than living; as the overrun, overborne, imperilled hart pants and cries for the water brooks, so… then we fill in our human experience; for if we are living any life at all we are hunted and chased, persecuted, threatened. If we are living quiet and unassailed lives, moving about at our own pace easily, depend upon it we are giving the enemy no distress; he is quite content to have it so, he knows that men in that condition cannot drink much water; they do not feel their need of it. It is hunted souls that pray, threatened, chased souls that cry out mightily for the living God. Until we are sensible of being hunted we cannot pray much. We can pray dimly, respectably, fluently, and in many huddled and incoherent sentences ask God to do something without ever caring to test the answer; but when the breath of the hound is upon our neck, when his very next spring will bring him upon us, and we shall be overthrown in a terrific confusion and fear, then we begin to pant for the living God. Away with your praying, and let us have panting, for your praying may be but a mechanical exercise, tribute paid to custom; but panting means prostration, earnestness, weakness of a kind which is the beginning of strength. How very much cool praying we have, and. what very delicately calculated compliments have been paid by watching critics to that kind of praying, so quiet, so restful, so measured, so easy altogether. Far too much so, ruinously so. Who shall take the kingdom by force? The violent. You do not want the water if you ask for it in that tame tone.<\/p>\n

“As the hart panteth after the water brooks, so…” The “so” is balanced by the “as.” These words of manner must be equal the one to the other; the hart will be ashamed of them if it should ever come to know that so quiet, tame speech addressed to heaven is supposed to represent its earnestness when it is hunted by furious hounds.<\/p>\n

“As the hart…” Then this soul-panting after God is natural. Always distinguish between a natural and an acquired appetite or desire. Whatever is natural admits of legitimate satisfaction; whatever is acquired grows by what it feeds on until it works out the ruin of its devotee. “As the hart panteth after the water brooks…” No hart ever panted after wine; no bird in the air ever fluttered because of a desire to be intoxicated. As the hart panteth after water, God’s wine. The appetite or the thirst, then, is natural, inborn, divinely implanted or created; and when we lose or leave the line of nature we become weak, infatuated, lost. Carry up all your instincts and impulses to their highest utility and suggestiveness; be very careful that you do not intermix with them acquired, temporary, polluted appetites and impulses. Tertullian says the natural response of the human heart is Christian. You are very fond of quoting old theology, why do you not quote Tertullian? You are fond of patristic literature, especially where you can only read a line here and there and make no sense of it, why do you not quote this testimony of an old writer? It is a noble testimony, it is a true testimony. We have done injustice to nature if we say it does not know God or care for God; when a right appeal is addressed to man his response is an affirmative answer. The understanding needs God, the heart, in all its tumult of emotion and all its agony of dissatisfaction, needs the living One, who alone has the fountain of living waters. It is the unbeliever who is unnatural. A man has to overthrow the whole system of the universe when he becomes an infidel; that is to say, he has to overthrow it so far as it is a basis of calculation, so far as it is a unit which can be utilised in working out all the great problems of experience and destiny. It is the infidel who works all the destructive miracles. When a man prays he is himself, he is realising the purpose of God in his creation; when a man goes to the sanctuary he is then in his best mood, he is in his finest aspect and condition. The sanctuary is not a stone building put up by human hands, it is his Father’s house, a rough emblem of the house heavenly. Do not suppose, therefore, that prayer is an acquired habit. Prayer represents the soul in its divine purpose, the soul at its best, the soul with the sunshine on it. It is natural, in the profoundest sense of the term, to seek God; it is perverted nature, fallen or corrupt nature, that flees from the divine presence.<\/p>\n

“As the hart panteth…” That would be a poor place to stop at; there is no punctuation after the word “panteth.” God is not mocked, nor will he mock his earnest creatures. “As the hart panteth after the water brooks.” Who made them? Why, the brooks were there before the hart was; the provision was made before the need was felt. See how one part of life is balanced by the other. “As the hart panteth after the water brooks.” How knew the hart that the water brooks were what he wanted in the time of his burning thirst? Doth not nature herself teach you? Is there not a presence within you always teaching you alphabets and simple reading books, and the higher literature? Who found out that water would be a good thing to take when the tongue was parched with thirst? Did any bright angel say to the hart, Now in the present condition of your temperature what you really need is a draught of this limpid water? The hart knew that without being told; the moment the hunted beast saw the water brooks, there he was. The idea to fix the mind upon, however, is this that provision is made for every legitimate impulse, aspiration, desire, thirst of the soul. Can we accuse God of the unpardonable cruelty of having created an appetite and forgotten to provide for its satisfaction? “Eat and drink abundantly, O beloved!” is the cry of heaven’s hospitality. Blessed are they which do hunger and thirst after righteousness, for these capacities shall all be filled to overflow. Why then are you looking round to see what you can invent for the satisfaction of your thirst? Can you invent more than a river, a fountain, an eternally-springing water? These are God’s provisions. You can make mixtures of your own, and you can so mix your inventions as to increase the thirst which they momentarily allay. All man-made drinks help to make intenser the thirst to which they address their hypocritical, their false, their costly appeal. Nothing can quench thirst but water water God’s wine.<\/p>\n

“As the hart panteth after” goes out in desire of. Why did not the hart satisfy itself from within? Does not the hunted beast carry its own supplies of food and drink? Do the young lions roar after their prey and seek their meat from God? Why do they not turn in upon themselves, saying, Lions carry their own bounty, lions are indebted to nothing external, lions feed upon that which they themselves carry within? The cry of all nature is for something beyond itself. If no provision has been made for that cry, then God has mocked his creatures, and is therefore no longer God, we cannot say concerning him, “God is love.” We have not enough within ourselves; we have to go out for everything, and the going does us good. Blessed be they who have to go a long way to church. If a man shall turn in next door to the sanctuary the probability is he will never go to church at all; when he is there, he is not there. It is the walk that helps us to pray; it is the journey that becomes part of the sacrament. We have to go out for knowledge. The most learned man in the world never left his own son his personal knowledge of the alphabet. He left him his penholder and gold pen. What a mockery! as who should say, Now, dear boy, take this gold pen, and do what I did; begin where I ended. Every man has to go outside of himself for his alphabet.<\/p>\n

So much for the hart, chased and panted, hunted, hound-pursued: what of the human soul? “So panteth.” That word “so” must be interpreted in all the length and breadth of its meaning if we would understand this text All nature pants after something else in nature. The flowers every morning pant in their sweet, gentle way for the rain; they cannot go to it, so the rain comes to them. That is how dear Mother Nature treats her household. The hart has to go after the water brooks, but the water brooks in the form of rain have to come after the flower. They cannot move an inch towards the fountain; but they know about it, they are quite sure it is there; and is there not, to poet’s dreaming eye, some look of expectancy in the flower as it watches the gathering cloud? The harvest pants in its speechless way for the sun. Sometimes the harvest says, I do not want any more rain, I have had too much rain; I want long days of sunshine; I am almost ripe, I feel as if in one week more I should be like gold, but just now, for want of the sun, I feel wet and shivering and self-disappointed: oh, I cry for light, for heat, for cloudless days! Everything in nature wants something else in nature, and thus the commerce of creation is kept up, the great free trade of natural elements communicating with one another is maintained. The bees where be ye for, winged ones? what seek ye? the flowers, the pollen; we seek food; we have a great factory to keep going, and we are out early to make a good day of it. Have you no honey within yourselves? No. Is it an absolute necessity that you must come out in this early morning and continue all day working in this sort of way? Yes. That is how God keeps house. If any man hath undertaken to make his own gods, let him have his home-made deities, a whole closetful of them if he likes, a whole museum-full if it so please him, and let them do what they can for him when he wants them. Men go out for the landscape. A man is not complete without the summer. A man may go to the mountain for beauty or grandeur; true: but he goes to the mountain for something more. Nature is not only beautiful, flowery; nature is medicinal. The sea is the doctor, the mountain is the physician. Old loving Mother Nature has her own drug stores; frequent them, and you will seldom go elsewhere. There is not a mountain in the world that is not helping the health of the world. The great Atlantic or any of the great seas are so many great sanitary powers. They are not merely so many miles long or broad; they are sanitive agents. All the little flowers are doctors. If you were to go out ever so heart-sore, you might get better by talking to a primrose. Lift up your eyes, behold who created these things, suns and stars and systems. He who rolled the stars along counted the hail’s of your head.<\/p>\n

“So panteth my soul after thee, O God.” Yea, for nothing less. Man needs all God. Every sinner needs the whole Cross. Every flower needs the whole solar system. Some have attempted to calculate how much light falls upon this little earth-vessel, and they cannot calculate all the light that falls here because enough rolls off the edges to fill with glory and with summer unnumbered worlds like ours. In my consciousness of sin I need every drop of blood the Saviour shed on Calvary; if I had not the very last drop I am still conscious of being undelivered, I am a soul ill at ease. Herein is the mystery of divine passion and love, that we can all have the whole, a mystery, mayhap a contradiction in words, but a sweet reality in experience. You could have all the sun. The monarch may have the whole sun, and the little mendicant far outside the palace can lie in the sunshine all day. It is not in the power of potentates to take the whole sun in any selfish way. When they have had satisfaction of sunlight the meanest beast in the forest can go out and bathe its face in the sunlight. Nothing less than God will satisfy the panting soul. We have drunk up all the little streams and rivers; we have taken them up as a very little thing, and still the heart has been sore with thirst. Yet the soul of man can do with nothing inferior. We know the true God, here described as the living God; we cannot do with a deaf deity, we can have no relation whatever to a merely historical divinity; we must have a present God, a present Saviour, a present Spirit, in us, living in us, abiding in us, supping with us, a night meal, a hospitality that takes the hideousness out of night.<\/p>\n

“For thee, O God.” Then for nothing strange. As the water brooks were made for the chased or panting hart, so God lives to satisfy the soul of man. There is nothing strange in the relation; whatever there is strange in life is in the non-relation or the unrealised relation between God and the soul. Herein see the greatness of the soul of man. What does that soul need to fill it and satisfy it, and quiet it, and give it all its possible consciousness of glory? It needs the living God. Herein is the origin of man. We may form opinions about this detailed process or that, as to a direct creation of the human form out of the dust, or an evolution of human nature from microscopic germs and plasms; so be it, the soul needs God, the soul cries out for God. Atheists themselves are intermittently religious. Even God-deniers are in some degree in an unconscious sense God-seekers. Life is thus a tragedy, a mystery, a self-contradiction, a great agony; and sometimes men are more infidel in words than they are in feeling. Men become angry with themselves, petulant, self-chafed, and they say things they do not mean in order, as it were, to goad the soul to say the right thing. If men have had no experience of these mysteries, it is not in the power of the human teacher to bring them to such knowledge. To live we must die. Here you may judge yourselves by your aspirations: what do you want? what do you pant for? what do you need? If you can say, “Lord, thou knowest all things, thou knowest that I love thee; Lord, thou knowest all things, thou knowest that I want a higher life, a broader, clearer conception of discipline and duty and destiny,” though you fall seven times a day the devil shall not rejoice over you; he shall still say about you, This man cannot be damned; I drag him through perdition, and he comes out praying; I mock him, I disappoint him. I inflict upon him innumerable and intolerable pains, and no sooner do I release my hold for one moment than his whole soul bends itself as if in an attitude of prayer. Thus, let us mock the devil, and bring glory to God. How can we attain this great position, realise this sacred relation, but for him who is the Son of man, the Son of God, our Advocate with the Father, the Daysman who is able to lay a hand upon both and make reconciliation? Jesus revealed the Father, Jesus brought us to the living water. His sweet voice, all music gathered up into one solemn and pensive yet resonant tone, says, “If any man thirst” Lord, we all thirst; I thirst, thou wounded Lamb of God; we all thirst: go on, we interrupt thee because our thirst is so scorching “If any man thirst, let him come unto me and drink.” That is the hospitality of love. That is the offer of Heaven.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

PSALMS<\/p>\n

<\/strong><\/p>\n

XI<\/p>\n<\/p>\n

AN INTRODUCTION TO THE BOOK OF PSALMS<\/p>\n

<\/strong><\/p>\n

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:<\/p>\n

1. Sampey’s Syllabus for Old Testament Study<\/em><\/strong> . 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.<\/p>\n

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.<\/p>\n

3. Perowne’s Book of Psalms<\/em><\/strong> 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.<\/p>\n

4. Spurgeon’s Treasury of David. <\/em><\/strong> 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.<\/p>\n

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.<\/p>\n

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.<\/p>\n

7. Thirtle on the Titles of the Psalms.<\/em><\/strong> This is the best on the subject and well worth a careful study.<\/p>\n

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos<\/em> , 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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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<\/span> : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos<\/em> Psalman <\/em> which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion <\/em> which is the name of a stringed instrument, and means “The Psalter.”<\/p>\n

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:<\/p>\n

1. “Psalms” comes from the Greek word, psalmoi,<\/em> which is also from psallein<\/em> , 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.<\/p>\n

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.<\/p>\n

3. “Psaltery” is from the word psalterion,<\/em> 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<\/span> ; Psa 71:22<\/span> ; Psa 81:2<\/span> ; Psa 144:9<\/span> .<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

The book divisions of the Psalter are five books, as follows:<\/p>\n

Book I, Psalms 1-41 (41 chapters)<\/p>\n

Book II, Psalms 42-72 (31 chapters)<\/p>\n

Book III, Psalms 73-89 (17 chapters)<\/p>\n

Book IV, Psalms 90-106 (17 chapters)<\/p>\n

Book V, Psalms 107-150 (44 chapters)<\/p>\n

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150<\/span> is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.<\/p>\n

There were smaller collections before the final one, as follows:<\/p>\n

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.<\/p>\n

Certain principles determined the arrangement of the several psalms in the present collection:<\/p>\n

1. David is honored with first place, Book I and II, including Psalms 1-72.<\/p>\n

2. They are grouped according to the use of the name of God:<\/p>\n

(1) Psalms 1-41 are Jehovah psalms;<\/p>\n

(2) Psalms 42-83 are Elohim-psalms;<\/p>\n

(3) Psalms 84-150 are Jehovah psalms.<\/p>\n

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.<\/p>\n

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2<\/span> and 3; 22, 23, and 24; 113-118.<\/p>\n

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.<\/p>\n

All the psalms have titles but thirty-three, as follows:<\/p>\n

In Book I, Psa 1<\/span> ; Psa 2<\/span> ; Psa 10<\/span> ; Psa 33<\/span> , (4 are without titles).<\/p>\n

In Book II, Psa 43<\/span> ; Psa 71<\/span> , (2 are without titles).<\/p>\n

In Book IV, Psa 91<\/span> ; Psa 93<\/span> ; Psa 94<\/span> ; Psa 95<\/span> ; Psa 96<\/span> ; Psa 97<\/span> ; Psa 104<\/span> ; Psa 105<\/span> ; Psa 106<\/span> , (9 are without titles).<\/p>\n

In Book V, Psa 107<\/span> ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).<\/p>\n

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<\/span> ; Psa 2<\/span> ; and 10 may be accounted for as follows: Psa 1<\/span> is a general introduction to the whole collection and Psa 2<\/span> was, perhaps, a part of Psa 1<\/span> . Psalms 9-10 were formerly combined into one, therefore Psa 10<\/span> has the same title as Psa 9<\/span> .<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What books are commended on the Psalms?<\/p>\n<\/p>\n

2. What is a psalm?<\/p>\n<\/p>\n

3. What is the Psalter?<\/p>\n<\/p>\n

4. What is the range of time in composition?<\/p>\n<\/p>\n

5. When and by whom was the collection in its present form arranged?<\/p>\n<\/p>\n

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?<\/p>\n<\/p>\n

7. What is the Hebrew title of the Psalms?<\/p>\n<\/p>\n

8. Find the title of the first two books from the books themselves.<\/p>\n<\/p>\n

9. What is the title of the whole collection of psalms in the Septuagint?<\/p>\n<\/p>\n

10. What is the title in the Alexandrian Codex?<\/p>\n<\/p>\n

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?<\/p>\n<\/p>\n

12. How many psalms in our collection?<\/p>\n<\/p>\n

13. How many psalms in the Septuagint?<\/p>\n<\/p>\n

14. What about the extra one in the Septuagint?<\/p>\n<\/p>\n

15. What is the subject of this extra psalm?<\/p>\n<\/p>\n

16. How does it compare with the Canonical Psalms?<\/p>\n<\/p>\n

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?<\/p>\n<\/p>\n

18. What is the arrangement in the Vulgate?<\/p>\n<\/p>\n

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?<\/p>\n<\/p>\n

20. What are the book divisions of the Psalter and how are these divisions marked?<\/p>\n<\/p>\n

21. Were there smaller collections before the final one? If so, what were they?<\/p>\n<\/p>\n

22. What principles determined the arrangement of the several psalms in the present collection?<\/p>\n<\/p>\n

23. In what conclusion may we rest concerning this arrangement?<\/p>\n<\/p>\n

24. How many of the psalms have no titles?<\/p>\n<\/p>\n

25. What does the Talmud call these psalms that have no titles?<\/p>\n<\/p>\n

26. How do later Jews supply these titles?<\/p>\n<\/p>\n

27. How do you account for the lack of titles in Psa 1<\/span> ; Psa 2<\/span> ; Psa 10<\/span> ?<\/p>\n<\/p>\n

XII<\/p>\n<\/p>\n

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)<\/p>\n

<\/strong><\/p>\n

The following is a list of the items of information gathered from the titles of the psalms:<\/p>\n

1. The author: “A Psalm of David” (Psa 37<\/span> ).<\/p>\n

2. The occasion: “When he fled from Absalom, his son” (Psa 3<\/span> ).<\/p>\n

3. The nature, or character, of the poem: <\/p>\n

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42<\/span> ).<\/p>\n

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16<\/span> ; 56-60).<\/p>\n

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30<\/span> ).<\/p>\n

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38<\/span> ; Psa 70<\/span> ).<\/p>\n

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4<\/span> ).<\/p>\n

7. The kind of musical instrument:<\/p>\n

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4<\/span> ; Psa 61<\/span> ).<\/p>\n

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5<\/span> ).<\/p>\n

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45<\/span> ; Psa 69<\/span> ).<\/p>\n

8. A special choir:<\/p>\n

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6<\/span> ; Psa 12<\/span> ).<\/p>\n

(2) Alamoth, female choir (Psa 46<\/span> ).<\/p>\n

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9<\/span> ).<\/p>\n

9. The keynote, or tune:<\/p>\n

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22<\/span> ).<\/p>\n

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57<\/span> ; Psa 58<\/span> ; Psa 59<\/span> ; Psa 75<\/span> ).<\/p>\n

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8<\/span> ; Psa 81<\/span> ; Psa 84<\/span> ).<\/p>\n

(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<\/span> ).<\/p>\n

(5) Leannoth, the name of a tune (Psa 88<\/span> ).<\/p>\n

(6) Mahalath, an instrument (Psa 53<\/span> ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.<\/p>\n

(7) Shiggaion, a song or a hymn.<\/p>\n

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60<\/span> ). 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.<\/p>\n

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).<\/p>\n

11. The destination, as “Song of Ascents” (Psalms 120-134)<\/p>\n

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<\/span> ).<\/p>\n

The longest and fullest title to any of the psalms is the title to Psa 60<\/span> . 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.<\/p>\n

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.<\/p>\n

David is the author of more than half the entire collection, the arrangement of which is as follows:<\/p>\n

1. Seventy-three are ascribed to him in the superscriptions.<\/p>\n

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.<\/p>\n

3. Some of the Korahite Psalms are manifestly Davidic.<\/p>\n

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.<\/p>\n

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.<\/p>\n

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:<\/p>\n

1. This theory has no historical support whatever, and therefore is not to be accepted at all.<\/p>\n

2. It has no support in tradition, which weakens the contention of the critics greatly.<\/p>\n

3. It has no support from finding any one with the necessary experience for their basis.<\/p>\n

4. They can give no reasonable account as to how the titles ever got there.<\/p>\n

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.<\/p>\n

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.<\/p>\n

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.<\/p>\n

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90<\/span> ; (3) Solomon, Psa 72<\/span> ; Psa 127<\/span> ; (4) Heman, Psa 80<\/span> ; (5) Ethem, Psa 89<\/span> ; (6) A number of the psalms are ascribed to the sons of Korah.<\/p>\n

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:<\/p>\n

I. By books<\/p>\n

<\/strong><\/p>\n

1. Psalms 1-41 (41)<\/p>\n

2. Psalms 42-72 (31)<\/p>\n

3. Psalms 73-89 (17)<\/p>\n

4. Psalms 90-106 (17)<\/p>\n

5. Psalms 107-150 (44)<\/p>\n

II. According to date and authorship<\/p>\n

<\/strong><\/p>\n

1. The psalm of Moses (Psa 90<\/span> )<\/p>\n

2. Psalms of David:<\/p>\n

(1) The shepherd boy (Psa 8<\/span> ; Psa 19<\/span> ; Psa 29<\/span> ; Psa 23<\/span> ).<\/p>\n

(2) David when persecuted by Saul (Psa 59<\/span> ; Psa 56<\/span> ; Psa 34<\/span> ; Psa 52<\/span> ; Psa 54<\/span> ; Psa 57<\/span> ; Psa 142<\/span> ).<\/p>\n

(3) David the King (Psa 101<\/span> ; Psa 18<\/span> ; Psa 24<\/span> ; Psa 2<\/span> ; Psa 110<\/span> ; Psa 20<\/span> ; Psa 20<\/span> ; Psa 21<\/span> ; Psa 60<\/span> ; Psa 51<\/span> ; Psa 32<\/span> ; Psa 41<\/span> ; Psa 55<\/span> ; Psa 3:4<\/span> ; Psa 64<\/span> ; Psa 62<\/span> ; Psa 61<\/span> ; Psa 27<\/span> ).<\/p>\n

3. The Asaph Psalms (Psa 50<\/span> ; Psa 73<\/span> ; Psa 83<\/span> ).<\/p>\n

4. The Korahite Psalms (Psa 42<\/span> ; Psa 43<\/span> ; Psa 84<\/span> ).<\/p>\n

5. The psalms of Solomon (Psa 72<\/span> ; Psa 127<\/span> ).<\/p>\n

6. The psalms of the era of Hezekiah and Isaiah (Psa 46<\/span> ; Psa 47<\/span> ; Psa 48<\/span> )<\/p>\n

7. The psalms of the Exile (Psa 74<\/span> ; Psa 79<\/span> ; Psa 137<\/span> ; Psa 102<\/span> )<\/p>\n

8. The psalms of the Restoration (Psa 85<\/span> ; Psa 126<\/span> ; Psa 118<\/span> ; 146-150)<\/p>\n

III. By groups<\/p>\n

<\/strong><\/p>\n

1. The Jehovistic and Elohistic Psalms:<\/p>\n

(1) Psalms 1-41 are Jehovistic;<\/p>\n

(2) Psalms 42-83 are Elohistic Psalms;<\/p>\n

(3) Psalms 84-150 are Jehovistic.<\/p>\n

2. The Penitential Psalms (Psa 6<\/span> ; Psa 32<\/span> ; Psa 38<\/span> ; Psa 51<\/span> ; Psa 102<\/span> ; Psa 130<\/span> ; Psa 143<\/span> )<\/p>\n

3. The Pilgrim Psalms (Psalms 120-134)<\/p>\n

4. The Alphabetical Psalms (Psa 9<\/span> ; Psa 10<\/span> ; Psa 25<\/span> ; Psa 34<\/span> ; Psa 37<\/span> ; 111:112; Psa 119<\/span> ; Psa 145<\/span> )<\/p>\n

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135<\/span> ) Psalms 113-118 are called “the Egyptian Hallel”<\/p>\n

IV. Doctrines of the Psalms<\/p>\n

<\/strong><\/p>\n

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.<\/p>\n

2. The covenant, the basis of worship.<\/p>\n

3. The paradoxical assertions of both innocence & guilt.<\/p>\n

4. The pardon of sin and justification.<\/p>\n

5. The Messiah.<\/p>\n

6. The future life, pro and con.<\/p>\n

7. The imprecations.<\/p>\n

8. Other doctrines.<\/p>\n

V. The New Testament use of the Psalms<\/p>\n

<\/strong><\/p>\n

1. Direct references and quotations in the New Testament.<\/p>\n

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<\/span> ; (9) the feelings of his old age.<\/p>\n

We may classify the Davidic Psalms according to these experiences following the order of time, thus:<\/p>\n

1. His peaceful early life (Psa 8<\/span> ; Psa 19<\/span> ; Psa 29<\/span> ; Psa 23<\/span> )<\/p>\n

2. His persecution by Saul (Psa 59<\/span> ; Psa 56<\/span> ; Psa 34<\/span> ; Psa 7<\/span> ; Psa 52<\/span> ; Psa 120<\/span> ; Psa 140<\/span> ; Psa 54<\/span> ; Psa 57<\/span> ; Psa 142<\/span> ; Psa 17<\/span> ; Psa 18<\/span> )<\/p>\n

3. Making David King (Psa 27<\/span> ; Psa 133<\/span> ; Psa 101<\/span> )<\/p>\n

4. Bringing up the ark (Psa 68<\/span> ; Psa 24<\/span> ; Psa 132<\/span> ; Psa 15<\/span> ; Psa 78<\/span> ; Psa 96<\/span> )<\/p>\n

5. His first great sin (Psa 51<\/span> ; Psa 32<\/span> )<\/p>\n

6. Absalom’s rebellion (Psa 41<\/span> ; Psa 6<\/span> ; Psa 55<\/span> ; Psa 109<\/span> ; Psa 38<\/span> ; Psa 39<\/span> ; Psa 3<\/span> ; Psa 4<\/span> ; Psa 63<\/span> ; Psa 42<\/span> ; Psa 43<\/span> ; Psa 5<\/span> ; Psa 62<\/span> ; Psa 61<\/span> ; Psa 27<\/span> )<\/p>\n

7. His second great sin (Psa 69<\/span> ; Psa 71<\/span> ; Psa 102<\/span> ; Psa 103<\/span> )<\/p>\n

8. The great promise made to him in 2Sa 7<\/span> (Psa 2<\/span> )<\/p>\n

9. Feelings of old age (Psa 37<\/span> )<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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:<\/p>\n

1. The age of David furnished promising soil for the growth of poetry.<\/p>\n

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.<\/p>\n

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.<\/p>\n

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<\/span> . 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.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. Give a list of the items of information gathered from the titles of the psalms.<\/p>\n<\/p>\n

2. What is the longest title to any of the psalms and what the items of this title?<\/p>\n<\/p>\n

3. What parts of these superscriptions most concern us now?<\/p>\n<\/p>\n

4. What is the historic value, or trustworthiness of these titles?<\/p>\n<\/p>\n

5. State the argument showing David’s relation to the psalms.<\/p>\n<\/p>\n

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?<\/p>\n<\/p>\n

7. What the obvious aim of this criticism and the necessary result, if it be just?<\/p>\n<\/p>\n

8. What other authors are named in the titles?<\/p>\n<\/p>\n

9. Were all the psalms ascribed to Asaph composed by one person?<\/p>\n<\/p>\n

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.<\/p>\n<\/p>\n

11. What experiences of David’s life made very deep impressions on his heart?<\/p>\n<\/p>\n

12. Classify the Davidic Psalms according to these experiences following the order of time.<\/p>\n<\/p>\n

13. What the great doctrines of the psalms?<\/p>\n<\/p>\n

14. What analogy between the Pentateuch and the Psalms?<\/p>\n<\/p>\n

15. What historic controversies concerning the singing of psalms?<\/p>\n<\/p>\n

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?<\/p>\n<\/p>\n

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.<\/p>\n<\/p>\n

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?<\/p>\n<\/p>\n

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?<\/p>\n<\/p>\n

20. What can you say of the allusions to the psalms in the New Testament?<\/p>\n<\/p>\n

XVII<\/p>\n<\/p>\n

THE MESSIAH IN THE PSALMS<\/p>\n

<\/strong><\/p>\n

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<\/span> . 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.<\/p>\n

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<\/span> ), 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.<\/p>\n

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<\/span> ), 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:<\/p>\n

1. What the book of the Psalms teaches concerning the Messiah.<\/p>\n

2. That the New Testament shall authoritatively specify and expound this teaching.<\/p>\n

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.<\/p>\n

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<\/span> ).<\/p>\n

This New Testament declares that David was a prophet (Act 2:30<\/span> ), that he spake by the Holy Spirit (Act 1:16<\/span> ), that when the book speaks the Holy Spirit speaks (Heb 3:7<\/span> ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18<\/span> ; Act 1:16<\/span> ). 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.<\/p>\n

It would be a fine thing to make out two lists, as follows:<\/p>\n

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.<\/p>\n

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.<\/p>\n

We would find in neither of these any order as to time, that is, Psa 1<\/span> 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.<\/p>\n

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.<\/p>\n

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<\/span> ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9<\/span> ; Psa 10:7<\/span> ; Psa 14:1-3<\/span> ; Psa 36:1<\/span> ; Psa 51:4-6<\/span> ; Psa 140:3<\/span> ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.<\/p>\n

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<\/span> : “The Lord knoweth the thoughts of the wise, that they are vain.”<\/p>\n

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8<\/span> : “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<\/span> ). “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<\/span> ).<\/p>\n

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<\/span> .<\/p>\n

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<\/span> ).<\/p>\n

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17<\/span> ; Jer 6:20<\/span> ; Jer 7:21-23<\/span> ; Hos 6:6<\/span> ; Amo 5:21<\/span> ; Mic 6:6-8<\/span> ). 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<\/span> ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.<\/p>\n

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:<\/p>\n

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8<\/span> ; Heb 10:4-10<\/span> ).<\/p>\n

(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<\/span> ). 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<\/span> ; Rom 4:6-8<\/span> .<\/p>\n

(3) Introduction into the heavenly rest (Psa 95:7-11<\/span> ; Heb 3:7-19<\/span> ; Heb 4:1-11<\/span> ). 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.”<\/p>\n

(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<\/span> ; Eph 1:20-22<\/span> ; Heb 2:7-9<\/span> ; 1Co 15:24-28<\/span> ).<\/p>\n

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!<\/p>\n

3. The wondrous person of the Messiah in his dual nature, divine and human.<\/p>\n

(1) His divinity,<\/p>\n

\n

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6<\/span> and Heb 1:8<\/span> ) ;<\/p>\n

\n

(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<\/span> quoted with slight changes in Heb 1:10-12<\/span> .<\/p>\n

(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<\/span> quoted in 1Co 10:26<\/span> .<\/p>\n

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7<\/span> ; Heb 1:5<\/span> .<\/p>\n

(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<\/span> ; Mat 22:41-46<\/span> .<\/p>\n

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7<\/span> ; Heb 1:6<\/span> .<\/p>\n

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24<\/span> ; interpreted in Joh 6:31-58<\/span> . These are but samples which ascribe deity to the Messiah of the psalmists.<\/p>\n

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6<\/span> , cited in 1Co 15:24-28<\/span> ; Eph 1:20-22<\/span> ; Heb 2:7-9<\/span> . Compare Luke’s genealogy, Luk 3:23-38<\/span> . 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<\/span> . (b) As the Son of David: Psa 18:50<\/span> ; Psa 89:4<\/span> ; Psa 89:29<\/span> ; Psa 89:36<\/span> ; Psa 132:11<\/span> , cited in Luk 1:32<\/span> ; Act 13:22-23<\/span> ; Rom 1:3<\/span> ; 2Ti 2:8<\/span> . 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<\/span> ; Heb 10:5-7<\/span> . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6<\/span> ; Heb 2:7-9<\/span> . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7<\/span> ; Rom 1:3-4<\/span> .<\/p>\n

4. His offices.<\/p>\n

(1) As the one atoning sacrifice (Psa 40:6-8<\/span> ; Heb 10:5-7<\/span> ).<\/p>\n

(2) As the great Prophet, or Preacher (Psa 40:9-10<\/span> ; Psa 22:22<\/span> ; Heb 2:12<\/span> ). Even the method of his teaching by parable was foreseen (Psa 78:2<\/span> ; Mat 13:35<\/span> ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2<\/span> ), 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<\/span> ); 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<\/span> ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54<\/span> ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15<\/span> ) ; 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<\/span> ).<\/p>\n

(3) As the king (Psa 2:6<\/span> ; Psa 24:7-10<\/span> ; Psa 45:1-17<\/span> ; Psa 110:1<\/span> ; Mat 22:42-46<\/span> ; Act 2:33-36<\/span> ; 1Co 15:25<\/span> ; Eph 1:20<\/span> ; Heb 1:13<\/span> ).<\/p>\n

(4) As the priest (Psa 110:4<\/span> ; Heb 5:5-10<\/span> ; Heb 7:1-21<\/span> ; Heb 10:12-14<\/span> ).<\/p>\n

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41<\/span> ) is borrowed from the psalmist’s prophetic words (Psa 6:8<\/span> ).<\/p>\n

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:<\/p>\n

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2<\/span> are but partial fulfilment of Psa 72:9-10<\/span> .<\/p>\n

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11<\/span> ) was cited from Psa 91:11-12<\/span> and its pertinency not denied.<\/p>\n

(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<\/span> ), he cites the messianic zeal predicted in Psa 69:9<\/span> .<\/p>\n

(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:<\/p>\n

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<\/span> (R.V.).<\/p>\n

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<\/span> (R.V.).<\/p>\n

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<\/span> (R.V.).<\/p>\n

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<\/span> (R.V.).<\/p>\n

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<\/span> .<\/p>\n

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26<\/span> : “Blessed is he that cometh in the name of the Lord” (Mat 21:9<\/span> ); 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<\/span> ).<\/p>\n

(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<\/span> .<\/p>\n

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22<\/span> ; Mat 21:42-44<\/span> ).<\/p>\n

(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<\/span> ; Psa 69:13-20<\/span> ; and Mat 26:36-44<\/span> ; Heb 5:7<\/span> ).<\/p>\n

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9<\/span> ; Psa 69:25<\/span> ; Psa 109:6-8<\/span> ; Joh 13:18<\/span> ; Act 1:20<\/span> ).<\/p>\n

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3<\/span> ; Act 4:25-27<\/span> ).<\/p>\n

(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<\/span> ; Mat 27:26-31<\/span> ; Psa 27:12<\/span> ; Psa 35:15-16<\/span> ; Psa 38:3<\/span> ; Psa 69:19<\/span> ).<\/p>\n

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45<\/span> ; Psa 102:23-24<\/span> ). He died by crucifixion (Psa 22:14-17<\/span> ; Luk 23<\/span> ; 33; Joh 19:23-37<\/span> ; Joh 20:27<\/span> ). But yet not a bone of his body was broken (Psa 34:20<\/span> ; Joh 19:36<\/span> ).<\/p>\n

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13<\/span> ; Psa 35:7<\/span> ; Psa 35:12<\/span> ; Psa 35:15<\/span> ; Psa 35:21<\/span> ; Psa 109:25<\/span> ).<\/p>\n

The parting of his garments and the gambling for his vesture (Psa 22:18<\/span> ; Mat 27:35<\/span> ).<\/p>\n

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21<\/span> ; Mat 27:34<\/span> ).<\/p>\n

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4<\/span> ; Luk 23:34<\/span> ).<\/p>\n

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<\/span> ; Mat 27:46<\/span> ).<\/p>\n

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<\/span> ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10<\/span> ; Act 2:25<\/span> ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9<\/span> ).<\/p>\n

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<\/span> ; Psa 24:7-10<\/span> ; Psa 68:18<\/span> ; Psa 2:6<\/span> ; Psa 111:1-4<\/span> ; Psa 8:4-6<\/span> ; Act 2:25-36<\/span> ; Eph 1:19-23<\/span> ; Eph 4:8-10<\/span> ).<\/p>\n

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.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What is a good text for this chapter?<\/p>\n<\/p>\n

2. What is the threefold division of the Old Testament as cited by our Lord?<\/p>\n<\/p>\n

3. What is the last division called and why?<\/p>\n<\/p>\n

4. What is the object of the discussion in this chapter?<\/p>\n<\/p>\n

5. To what three things is the purpose limited?<\/p>\n<\/p>\n

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?<\/p>\n<\/p>\n

7. What is the author’s conviction relative to the Scriptures?<\/p>\n<\/p>\n

8. What is the New Testament testimony on the question of inspiration?<\/p>\n<\/p>\n

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?<\/p>\n<\/p>\n

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?<\/p>\n<\/p>\n

11. Give the substance of Paul’s discussion of man’s sinfulness.<\/p>\n<\/p>\n

12. What is the teaching of Jesus on this point?<\/p>\n<\/p>\n

13. What is the teaching relative to sacrifices?<\/p>\n<\/p>\n

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?<\/p>\n<\/p>\n

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.<\/p>\n<\/p>\n

16. What are the offices of the Messiah according to psalms? Discuss each.<\/p>\n<\/p>\n

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.<\/p>\n<\/p>\n

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

XV<\/p>\n<\/p>\n

PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE<\/p>\n

<\/strong><\/p>\n

The superscriptions ascribed to Asaph twelve palms (Psa 50<\/span> ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25<\/span> ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10<\/span> ).<\/p>\n

The theme of Psa 50<\/span> is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17<\/span> . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.<\/p>\n

The problem of Psa 73<\/span> is the problem of why the wicked prosper (Psa 73:1-14<\/span> ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28<\/span> ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]<\/p>\n

The psalms attributed to the sons of Korah are Psa 42<\/span> ; Psa 44<\/span> ; Psa 45<\/span> ; Psa 47<\/span> ; Psa 48<\/span> ; Psa 49<\/span> ; Psa 84<\/span> ; Psa 85<\/span> ; Psa 87<\/span> . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress<\/em><\/strong> .<\/p>\n

Only two psalms were ascribed to Solomon, viz: Psa 72<\/span> and 127. However, the author believes that there is good reason to attribute Psa 72<\/span> to David. If he wrote it, then only one was written by Solomon.<\/p>\n

The theme of Psa 72<\/span> is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4<\/span> ) ; (2) perpetual (Psa 72:5-7<\/span> ); (3) universal (Psa 72:8-11<\/span> ); (4) benign (Psa 72:12-14<\/span> ); (5) prosperous (Psa 72:15-17<\/span> ).<\/p>\n

Psa 127<\/span> was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128<\/span> is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.<\/p>\n

The psalms assigned to the era of Hezekiah and Isaiah are Psa 46<\/span> ; Psa 47<\/span> ; Psa 48<\/span> . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74<\/span> ; Psa 79<\/span> .<\/p>\n

The radical critics ascribe Psa 74<\/span> ; Psa 79<\/span> to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8<\/span> . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.<\/p>\n

The silence of the exile period is shown in Psa 137<\/span> , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102<\/span> . In this we have the brightening of their hope on the eve of their return. In Psa 85:10<\/span> we have a great text:<\/p>\n

Mercy and truth are met together;<\/p>\n

Righteousness and peace have kissed each other.<\/p>\n

The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.<\/p>\n

Three characteristics of Psa 119<\/span> are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19<\/span> . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.<\/p>\n

The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22<\/span> ; 2Ti 4:14<\/span> ; Gal 5:12<\/span> ; Rev 16:5-6<\/span> ; Rev 18:20<\/span> .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21<\/span> ).<\/p>\n

The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11<\/span> ; Psa 17:15<\/span> ; Psa 23:6<\/span> ; Psa 49:15<\/span> ; Psa 73:23-26<\/span> . The passages that are construed to the contrary are found in Psa 6:5<\/span> ; Psa 30:9<\/span> ; Psa 39:13<\/span> ; Psa 88:10-12<\/span> ; Psa 115:17<\/span> . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.<\/p>\n

The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.<\/p>\n

There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. How many and what psalms were ascribed to Asaph?<\/p>\n<\/p>\n

2. Who presided over the Levitical singers in the time of David?<\/p>\n<\/p>\n

3. What is the theme of Psa 50<\/span> , and where do we find the same teaching in the Old Testament?<\/p>\n<\/p>\n

4. What is the problem of Psa 73<\/span> , and what its solution?<\/p>\n<\/p>\n

5. What psalms are attributed to the sons of Korah?<\/p>\n<\/p>\n

6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?<\/p>\n<\/p>\n

7. What parallel to these two psalms do we find in modern literature?<\/p>\n<\/p>\n

8. What psalms were ascribed to Solomon?<\/p>\n<\/p>\n

9. What is the theme of Psa 72<\/span> ?<\/p>\n<\/p>\n

10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?<\/p>\n<\/p>\n

11. When was Psa 127<\/span> written and what the application as a part of the Pilgrim group?<\/p>\n<\/p>\n

12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.<\/p>\n<\/p>\n

13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?<\/p>\n<\/p>\n

14. What is their application to Judah at this time?<\/p>\n<\/p>\n

15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?<\/p>\n<\/p>\n

16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?<\/p>\n<\/p>\n

17. Which psalm shows the silence of the exile period and why?<\/p>\n<\/p>\n

18. Which one shows their brightening of hope?<\/p>\n<\/p>\n

19. Explain Psa 85:10<\/span> .<\/p>\n<\/p>\n

20. Give three characteristics of Psa 119<\/span> .<\/p>\n<\/p>\n

21. What use was made of Psalms 146-150?<\/p>\n<\/p>\n

22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.<\/p>\n<\/p>\n

23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.<\/p>\n<\/p>\n

24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Psa 42:1<\/span> To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God.<\/p>\n

Maschil, for the sons of Korah<\/strong> ] Korah and his compilers were swallowed up quick by the earth in the wilderness for their gainsaying, Num 16:1-50<\/span> , but some of his sons, disliking his practice, escaped, and of them came Heman (the nephew of Samuel), a chief singer, 1Ch 6:23<\/span> . Now, to him and his brethren was this and some other of David’s psalms committed, both to be kept as a treasure, and to be sung in the sanctuary, for comfort and instruction under affliction, according to the signification of the word Maschil; whereof see Psa 32:1<\/span> , title, . Nocumenta documenta.<\/em> <\/p>\n

<\/p>\n

<\/strong><\/p>\n

Ver. 1. As the hart panteth after the water brooks<\/strong> ] Heb. As the hind. Greek, , for in females the passions are stronger, saith an interpreter here, quicquid volunt, valde volunt.<\/em> This creature is naturally hot and dry, about autumn especially (as Aristotle testifieth), but when hunted extremely thirsty. Chrysostom and Basil say, that she eateth serpents, and so is further inflamed by their poison. Now, as the hunted and heated hind glocitat,<\/em> breatheth and brayeth after the water brooks, <\/p>\n

<\/p>\n

So panteth my soul after thee, O God<\/strong> ] He saith not, after my former dignity and greatness, before Absalom disturbed me, and drove me out (though he could not but be sensible of such a loss; we know what miserable moans Cicero made when sent into banishment; how impatient Cato and many others were in like case, so that they became their own deathsmen), but after thee, Lord, and the enjoyment of thy public ordinances; from which I am now, alas, hunted and hindered. Amo te Domine plus quam mea, meos, me<\/em> (Bern.). After that God’s Holy Spirit hath once touched a soul it will never be quiet until it stands pointed Godward.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

“To the chief musician: instruction; for the sons of Korah.”<\/p>\n

These are clearly companion psalms, and so under one title. The prophetic aspect is the remnant cast out or fled: compare with Mat 24:15<\/span> et seqq., Mar 13:14<\/span> , etc., Joe 2:17<\/span> . The historic occasion is when David and his faithful following abandoned Jerusalem under Absalom’s conspiracy. The closing days of our Lord had in the highest degree this character, though modified by other considerations; for what sorrows had not He, the Holy One of God? Yet the former of the twain is more general and looks at Gentile enemies as much as or more than any; whereas the force of the later psalm is the complaint against the Jews as “an ungodly nation.” Professedly holy (in the sense here of piety from being the object of divine mercy), they had none; they were now goi lo-chasid. How true, yet how bitter, that the driven out godly ones should so speak to God of the chosen people! And so in fact it will be. The one psalm without the other could not adequately express the grief of the remnant at this juncture, when the Antichrist sets up the abomination of desolation in the sanctuary, instigated and protected by the Beast (or Emperor of the Western powers). See Rev 13<\/span> . The thirst here is to drink once more of the waters, whence the abominable amalgam of Gentile self-will and Jewish apostasy had driven them out; so they confidently expect from God Who cannot deny Himself, and loves His people.<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Psa 42:1-4<\/p>\n

1As the deer pants for the water brooks,<\/p>\n

So my soul pants for You, O God.<\/p>\n

2My soul thirsts for God, for the living God;<\/p>\n

When shall I come and appear before God?<\/p>\n

3My tears have been my food day and night,<\/p>\n

While they say to me all day long, Where is your God?<\/p>\n

4These things I remember and I pour out my soul within me.<\/p>\n

For I used to go along with the throng and lead them in procession to the house of God,<\/p>\n

With the voice of joy and thanksgiving, a multitude keeping festival. <\/p>\n

Psa 42:1-4 In this strophe one wonders what the problem is. <\/p>\n

1. the psalmist feels cut off from YHWH <\/p>\n

2. the psalmist cannot worship at the temple (cf. Psa 42:4 b,c) <\/p>\n

3. the psalmist’s faith is being challenged by his current conditions (i.e., exile) and the taunting of his oppressors (Psa 42:3; Psa 42:10; Psa 79:10; Psa 115:2) <\/p>\n

See Contextual Insights, B. <\/p>\n

Psa 42:1 <\/p>\n

NASB, NKJVpants<\/p>\n

NRSV, TEV,<\/p>\n

LXX, REBlongs<\/p>\n

NJByearns<\/p>\n

JPSOAcrying <\/p>\n

This verb (BDB 788, KB 881, Qal imperfect) is found only three times in the OT, two here and one in Joe 1:20, where it is used of the beasts of the field. <\/p>\n

Should the interpreter emphasize the deep desire of the psalmist for God (cf. Psa 63:1) or his desire to be in the temple on a feast day (Psa 42:4)? I think option #2 fits the context better. <\/p>\n

soul This is the Hebrew term nephesh (BDB 659, cf. Psa 42:2; Psa 42:4-6; Psa 42:11). See notes at Psa 3:2 and Gen 35:18 online. It was an idiom of self reference. <\/p>\n

the living God This is a play on the words <\/p>\n

1. live (verb, , BDB 310) <\/p>\n

2. living (, adjective, BDB 311 I) <\/p>\n

3. YHWH (, BDB 217, covenant name for Deity, cf. Gen 2:4; see SPECIAL TOPIC: NAMES FOR DEITY ) <\/p>\n

YHWH is the only-living, ever-living God (see SPECIAL TOPIC: MONOTHEISM ). All else is alive by Him, through Him, and for Him (cf. Psa 18:46). This characterization of Israel’s God as living contrasts with the pagan idols that are blind, deaf, mute, and non-existent (cf. Isa 44:9-20; Hab 2:18-19). <\/p>\n

Psa 42:2 appear before God This is an idiom for being in the temple on a feast day. The psalmist is being hindered from being in Jerusalem during feast days. <\/p>\n

There is a question of how to understand the consonants. <\/p>\n

1. NASB follows the MT, appear before <\/p>\n

2. RSV changes the vowels to and behold the face of God <\/p>\n

The UBS Text Project (p. 232) gives option #2 a C rating (i.e., considerable doubt). <\/p>\n

Psa 42:3 they The text is not specific who this refers to. <\/p>\n

1. captors <\/p>\n

2. enemies <\/p>\n

3. pagans <\/p>\n

I think #1 fits the Psalm best. The NJB entitles this Psalm Lament of a Levite in Exile. <\/p>\n

Notice the psalmist feels that these persons taunt him all day long (Psa 42:3 b; Psa 79:10; Psa 115:2). <\/p>\n

Psa 42:4 Worship should be a joyful, anticipated experience. I hope your experience of worship can be so characterized! <\/p>\n

The psalmist remembers his past worship times. <\/p>\n

1. I remember BDB 269, KB 269, Qal cohortative <\/p>\n

2. I pour out my soul within me BDB 1049, KB 1629, Qal cohortative <\/p>\n

NASB, NRSVthrong<\/p>\n

NKJVmultitude<\/p>\n

TEV, JPSOAcrowds<\/p>\n

NJBunder the roof<\/p>\n

LXXtent <\/p>\n

The word (BDB 697) translated throng occurs only here in the OT, but the same consonants can mean thicket, cover, tent, booth. The LXX saw the parallelism of the second option as the best way to interpret this word (so too, UBS Text Project notes, p. 233). For a good brief discussion see NIDOTTE, vol. 3, p. 247. <\/p>\n

lead them in procession There is some confusion on the meaning of this word. <\/p>\n

1. walk slowly BDB 186, KB 214, Hithpael imperfect (psalmist was a Korahite Levite singer involved in the temple rites, songs, and liturgy, cf. 2Ch 20:19) <\/p>\n

2. of the majestic ones referring to the tent of place of worship (NJB, REB) <\/p>\n

3. UBS Text Project (p. 234) gives a C rating (considerable doubt) to I led them. <\/p>\n

The only difference in all three options is the vowel marks. <\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

Psalms 42-72, The Exodus Book, has to do with Israel; as the first book (1-41) had to do with Man. Psalm 42 and Psalm 43 are linked together, because (1) Psalm 43 has no title; (2) the Structure shows the correspondence of the repeated appeal. <\/p>\n

Title. Maschil = Instruction. The second of thirteen so named. See note on Psalm 32, Title, and App-65<\/p>\n

for = by. <\/p>\n

the sons of Korah. The first of the eleven Psalms so distinguished (Psalms 42, 44, 45, 46, 47, 48, 49, 84, 85, 87, 88). Korah died by Divine judgment (Num 16:31-35), but his sons were spared in grace (Num 26:11). The men of Num 16:32 did not include the “sons”. See notes, and App-63. <\/p>\n

son = descendants. <\/p>\n

panteth = crieth, or longeth. Compare Joe 1:20. The cry of Israel in Egypt. <\/p>\n

after = for. <\/p>\n

brooks = channels: water in gorges or pipes, difficult of approach. Hebrew. ‘aphikim. See note on 2Sa 22:16. <\/p>\n

my soul = I myself. Hebrew. nephesh. <\/p>\n

after = upon. <\/p>\n

God. Hebrew. Elohim. App-4. The Creator, not yet revealed as Jehovah to Israel in the Egyptian oppression. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Psa 42:1-11 <\/p>\n

So we enter now into Psa 42:1-11 into the second book of the psalms.<\/p>\n

And as a hart panteth after the water brooks, so panteth my soul after thee, O God ( Psa 42:1 ).<\/p>\n

Jesus said, “Blessed are they that do hunger and thirst after righteousness, for they shall be filled” ( Mat 5:6 ). Here the psalmist is expressing his desire for God, “As the hart panteth after the water brooks, so pants my soul after thee, O God.” Jesus cried out, “If any man thirsts, let him come unto Me and drink. And he who drinks of the water that I give out of his innermost being, there shall flow rivers of living water” ( Joh 7:37-38 ).<\/p>\n

There is within every man a thirst for God. Down deep inside of every man there is that thirsting after a meaningful relationship with God. Now this thirst is like being hungry sometimes and not knowing exactly what you are hungry for. Your body chemistry is trying to tell you that it is needing some particular chemical. Maybe it is in enchiladas, or maybe it is in ravioli, but you are hungry for something and you can’t quite pinpoint what you are hungry for. And so as a result, you are eating everything, trying to find out, “What am I hungry for?” And nothing seems to satisfy; nothing seems to fit my particular hunger. Sometimes the hunger is a little indistinguishable. Even as the thirst often is indistinguishable, in that I know that I am lacking, I know that I need something more, I know that life must have something more than what I have yet experienced. There must be more to life than this. In reality, way down deep inside my spirit is thirsting after God and a meaningful relationship with God.<\/p>\n

Now it is amazing the many things by which people seek to satisfy this thirst. Look at the world around you in which we live and you see people trying to satisfy this spiritual thirst by all kinds of experiences; physical experiences, emotional experiences. And so often, as they are pursuing after one of their immediate goals, their idea is if I can just attain, if I can just achieve, it is going to satisfy. And oh, they become evangelists for this particular little deal that they are in right now, cause, “Oh, this is it. This is going to satisfy. This is going to bring to me all that I am looking for in life.” And they are running down the trail. But when they get to the end of the trail, they find that it is empty, just like everything else. And so they are looking for another path to follow. They are running here; they are running there. They’ve got a thirst. They are trying to satisfy that thirst, but they don’t know where. They don’t know how.<\/p>\n

Jesus, when He talked to the woman of Samaria there at the well, He said to her, “If you drink of this water you are going to thirst again” ( Joh 4:13 ). Now you should inscribe that verse over every earthly ambition that you have, over every worldly pursuit. Go ahead, drink of it, but you are going to thirst again. You are not going to find the real satisfaction that your heart is yearning for, until you find God, and a meaningful relationship with God. Now it is a wise man and it is a blessed man who is able to define the thirst and know that it is a thirst for God and comes then into a meaningful relationship with God. God is the one that planted the thirst there. And only God can satisfy that thirst. And so the psalmist identifying, “As the hart panteth after the water brooks, so my soul panteth after Thee, O God.”<\/p>\n

My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night, while they [that is, my enemies] continually say unto me, Where is your God? When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them into the house of God, with a voice of joy and praise, with the multitude that kept holyday. Why art thou cast down, O my soul? why art thou disquieted in me? ( Psa 42:2-5 )<\/p>\n

Now here the psalmist is talking to himself. And sometimes talking to yourself can be a very healthy thing. There is a form of talking to yourself that is not healthy. But here the psalmist is saying, “Hey, soul, why are you cast down? Why are you disquieted in me? Why am I depressed? Why am I discouraged? Why do I feel so miserable?” Now a lot of people just get depressed and they just think, “Well, I am just depressed today.” And they go on in their depression, rather than talking to themselves and talking yourself out of it. You can actually talk yourself out of depression, out of discouragement, out of defeat. So many times we are talking ourselves into it. “Oh, nobody has ever had it as bad as I have it. This is the worst that ever happened to anybody in the whole world. No one’s ever faced anything like this.” And we just, you know, languish in our own sorrows. But the psalmist said, “Why art thou cast down, O my soul? And why art thou disquieted in me?” And then he gave his soul some advice.<\/p>\n

hope thou in God: for I shall yet praise him for the help of his countenance ( Psa 42:5 ).<\/p>\n

Now, he is saying, “All right, now don’t get discouraged. Hope in God. God’s on the throne.” And that is when we get discouraged, when we forget that fact. You must not forget that God is ruling. God is on the throne. When I forget that and I look at the world, I think, “It’s no use.”<\/p>\n

When our little girl was in first grade, just learning to write, we came home one day and there was a note that said, “There is no use. I’ve run away.” And sometimes we feel that way. It’s no use; we want to run. It is because we have forgotten that God is on the throne. God is ruling over all. Oh, I will be the first to admit that things are beyond man’s control. I mean, the ship is sinking fast. It is out of man’s hands, but God still reigns, God still rules. He is still on the throne, and that is my only hope today. And thus, when I start looking at the whole world scene, when I start reading what is going on and I start getting all disquieted and upset, I have to say, “Hey, what is the matter soul? Why are you so disquieted?” “Well, you fool, can’t you read the papers? Don’t you know what’s happening?” Yea, but hope thou in God, for He is yet going to deliver. God is yet going to work. God is in control. I am glad about that, I’ll tell ya!<\/p>\n

O my God ( Psa 42:6 ),<\/p>\n

And here is an honest confession.<\/p>\n

my soul is cast down within me ( Psa 42:6 ):<\/p>\n

It is important that you be honest with God. You are never going to deceive Him. You are never going to fool Him. And if you are upset, confess it. Be honest with God. “Oh God, my soul is disquieted within me.” There are some people who say, “How is everything going?” “Oh great, just great, great, great.” You know. But in reality they are just covering, because things are going horribly and they are really upset. They are at their wits’ end. They don’t know what to do. And yet, they put up a good front. And we sometimes carry this over with God. But it is best to be honest with God. “God, I am so upset. My soul is disquieted. It is cast down.”<\/p>\n

therefore will I remember thee from the land of Jordan, and from the Hermonites, and from the small hills. Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. Yet the LORD will command his loving-kindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life ( Psa 42:6-8 ).<\/p>\n

And so, though it seems like I am being overwhelmed, the billows of grief and sorrow, and trouble are just overflowing me, yet the Lord will command His loving-kindness in the daytime and in the night His song shall be with me.<\/p>\n

There are many references in the scripture to songs in the night. Couple of years ago I was back in Pennsylvania speaking in some special services back there, and I got hold of some bad tuna that they served for dinner and I got food poisoning. And after the service that night when I came back to my room, I was sick! Oh, I was sick. I couldn’t sleep. My stomach was just churning, burning, crazy food poisoning. And as I lay there in misery, a beautiful chorus, worship chorus came to me. I never heard it before, just inspiration, just a song of worship and praise to the Lord. And I started to sing it, and I sang it over and over and over again. A song in the night, of worship, of praise, of thanksgiving to the Lord. And I thought, “Oh, that is a beautiful chorus. I better get up and write it down. I can maybe slip downstairs and pick out the tune on the piano and write it down, because I don’t want to forget this. I want to teach this to everybody. Oh, such a neat chorus to worship the Lord, you know.” And I thought, “Well, if I were plunking on the piano at this hour of the morning and I should awaken my host, they will think that I was crazy or something. Maybe I better not go downstairs.” But, really, I was too sick to get out of bed and just turn on the light and write the thing down. So I just kept singing it over and over. And I thought, “Oh, no, I will never forget this. This is just beautiful.” And I finally sang myself to sleep. In the morning when I awakened, I was healed; the Lord had touched me. I was feeling fine, except that I couldn’t remember the chorus. It’s sort of like the lost chord, you know. I’ve searched. Done my best to try and remember it. And I said, “Oh Lord, please help me to remember it.” And He said, “No, that was just the song for the night. My song to get you through that rough night.”<\/p>\n

“In the night His song shall be with me, and my prayer unto the God of my life.”<\/p>\n

I will say unto God my rock, Why have you forgotten me? why go I mourning because of the oppression of the enemy? As with a sword in my bones, my enemies reproach me; while they daily say unto me, Where is your God? ( Psa 42:9-10 )<\/p>\n

That’s one of the things that people quite often cast at the Christian when something goes wrong. “Where was your God when that tragedy happened? Where was your God?” As though God is supposed to deliver us from every problem in our lives. God doesn’t promise to deliver you from every problem. In fact, there is a promise that you don’t really like that says, “Many are the afflictions of the righteous” ( Psa 34:19 ). I hate that promise. I don’t like afflictions. And in afflictions people are always saying, “Well, where was your God then? Where is your God when children are starving to death in Cambodia? Where is your God when earthquakes happen in Algeria? Where is your God when Mount St. Helens blows its top? Where is your God?” It does get discouraging sometimes when we don’t have answers.<\/p>\n

Why art thou cast down, O my soul? why are thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God ( Psa 42:11 ).<\/p>\n

Hey, I am going to come through. One of these days I will be praising God even for this trial that I am presently enduring. I will yet praise Him. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

We often read this Psalm, because we are very often in the same state that the psalmist was in when he wrote it, and the language seems to suit us at many periods of our life.<\/p>\n

Psa 42:1. As the hart panteth after the water brooks, so panteth my soul after thee, O God.<\/p>\n

It is the hart that panteth; and, in the Hebrew, the word is in the feminine. The old naturalists say that the female has greater thirst than the male, and that it shows it more, having more feebleness of body, and less power of endurance. The hart is said to be, naturally, a thirsty creature, and when it has been long hunted, its thirst seems to be insatiable. The psalmist does not say, thy soul hungereth, but, My soul thirsteth. As man can bear hunger much longer than he can bear thirst; he may continue without food for days, but not without drink; so the psalmist mentions the most thirsty creature, and the most ardent of the natural passions: As the hart panteth after the water brooks. He does not merely say, after the brooks; but, after the water brooks. Why is this? I think it is because there are many brooks that are dry at certain seasons, and the hart longeth for those that have water in them. So the Christian thirsts, not only for the means of grace; they are the brooks, but he longs for God in the means. When grace is in the means of grace, then they are water brooks indeed. So panteth my soul after thee O God. He does not say, So I pant after my former grandeur, or so pant I for my friend, but so panteth my heart after thee. His soul had only one longing, one thirst, and every power and every passion had united itself to that one desire, so panteth my soul after thee, O God.<\/p>\n

Psa 42:2. My soul thirsteth for God, <\/p>\n

It was a soul thirst, not a throat thirst; the thirst had got as far down as the soul, till the inner spirit was as dry as a mans throat after a long journey through the desert. My soul thirsteth for God,<\/p>\n

Psa 42:2. For the living God:<\/p>\n

David had thirsted, you remember, for water from the well of Bethlehem that is within the gate, and he said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! But that was not living water; he had drunk of it before, yet he thirsted again, but now his soul thirsted for God, for the living God. Nothing but the cool refreshing living water of the living God can ever effectually quench human thirst.<\/p>\n

Psa 42:2. When shall I come and appear before God?<\/p>\n

He valued the assembly of Gods people because he believed that, there in an especial manner, he was before God. What a rebuke this is to those who despise public worship! We know some who say, Well, we can read a good sermon at home, we can study the Scriptures there. David was a great lover of Gods Word, and read it both day and night, yet even he could not dispense with the outward means of grace, the public assembly of the saints. When shall I come and appear before God? Brothers and sisters, let us look upon our gatherings for worship as an appearance before God. You do not merely come to listen to the Lords minister, or to join in the sacred song of the congregation, but you come to appear before God, that you may show yourself to him as his servants, and that he may reveal himself to you as your Lord. When you and I have been tossing upon the bed of languishing, or have been detained upon the sea, or have journeyed abroad, then we have learned to prize the means of grace more than ever.<\/p>\n

Psa 42:3. My tears have been my meat day and night, while they continually say unto me, Where is thy God?<\/p>\n

The psalmist had sorrow within, and persecution without, and a Christian sometimes has to eat salt meat. My tears have been my meat. He finds but very little sweetness or solace in such food as this; yet, after all, there is much in a Christians tears. It is a comfort to be able to shed tears of repentance, and tears of longing after God. There are some believers who still have tears for their meat, yet they can say, Thank God we are not dead if we can weep, we are not utterly left of God, if we can sigh after him; and so, though our tears are salt, they are nourishing to the spirit. My tears have been my meat day and night, while they continually say unto me, Where is thy God? This is what our enemies always say to us when we are in trouble. This is what Queen Mary said when the Covenanters were obliged to fly to the Highlands. Where now is John Knoxs God? But when her French soldiers were afterwards put to the rout by the brave Scots, she found out where God was. This was the taunt at the St. Bartholomew massacre in France. As they stabbed the Protestants the Papists cried, Where is your God? What a mercy it is that they do say this, for nothing brings God so soon to his people as the stunts of their enemies. If any man supposes that God has forgotten his people, and therefore insults them thus, God will come to them post-haste to rectify the mistake. Where is thy God? He is coming to thee, O Christian; he is near thee now!<\/p>\n

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 holy day.<\/p>\n

You see, brethren, the more a man enjoys the means of grace at one time, the more he grieves when he loses them. I had gone with the multitude. There is something very inspiring in worshipping God in a crowd; the joy is infectious, there is a holy contagion in it; as the sacred song floats upward from many joyous voices, we seem borne up upon its billows of praise. I like that word holy day even though it is rather like holiday, for our holy days should be our true holidays. There should be no rest to the Christian like the holiness of the Sabbath, the holiness should be the very joy of it. Keep it a holy day, and then it will be a holiday; try to make it a holiday, and then it will be neither a holiday nor a holy day. At the remembrance of these past joys, the psalmists soul was poured out like water, his heart was as water spilt upon the ground. See, brethren, how low a good man may come, and yet be safe; how near the rocks Gods ships may go, and yet not be wrecked.<\/p>\n

Psa 42:5. Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.<\/p>\n

As one well remarks, Christian men have a deal of indoor work to do. They have not only to question others, but they have to question themselves. Why art thou cast down, O my soul? Be very jealous, dear friends, of doubts, and fears, and despondency. Some of us are sometimes the subjects of these emotions, and this is pitiable; but when we try to pamper them, this is inexcusable. Endeavour to live above this disquietude; you cannot praise God, you cannot serve your fellow men, you cannot do anything well, when your soul is in a disquieted state. Hope in God is the best cure for this despondency. Hope thou in God. When thou hast no hope in thyself, nor in thy graces, nor in thine experience, hope thou in God. He is loving, faithful, powerful, and true, so hope thou in God. For I shall yet praise him for the help of his countenance. My countenance is wrinkled, and covered with sores through my sickness; but he is the help of my countenance, and I shall yet praise him.<\/p>\n

Psa 42:6. O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.<\/p>\n

Oh, what a mercy it is to be able to look back upon our past experiences of Gods mercy! How delightful it is to remember what the Lord was, to us in days gone by, for he is the same God still. When you are like in the great storm, when neither sun, nor moon, nor stars for many days appeared, it is very pleasant to remember that the sun, moon, and stars did shine in the past, and that they will shine forth again.<\/p>\n

Psa 42:7. Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.<\/p>\n

When there is a great rain at sea, there is a peculiar kind of noise, as if the deep above were talking to the deep below. Deep calleth unto deep; and sometimes, the two deeps clasp hands, and then there is what we call a waterspout. The psalmist uses this as a picture of his sorrows, and it is very remarkable that sorrows seldom come alone. When the rain comes down on land, it calls to the little brooks, and they say, Here we are, and they go leaping down the hillside, and speak to the rivulets, and they say, Here we are, and the rivulets speak to the rivers, and they say, Here we are, and they speak to the gulfs, and the gulfs to the broad sea, till deep calleth unto deep. So, little sorrows, great sorrows, overwhelming sorrows, come to the Christian, and they all seem to come at once. Nay, not only do they come to us, but they go over us, till we cry, All thy waves and thy billows are gone over me. Surely, this language is an exaggeration, for it is only Christ who could say that; but, sometimes, when you and I are in a low dark frame of mind, we are apt to think that we have felt all the twigs of the rod, and that we could not be made to smart more. Little do we really know of it; God grant that we may never know more than we do! Now comes an exercise for faith, to be able, when down at the bottom of the sea, like Jonah, and at the mercy of every wave, to say with the psalmist in the next verse,<\/p>\n

Psa 42:8. Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.<\/p>\n

We shall not only have day-time grace, but night-time grace, too: In the night his song shall be with me, and my prayer unto the God of my life. What a sweet title that is, The God of my life, the source of my life, the strength of my life, the comfort of my life, without whom my life is not life at all!<\/p>\n

Psa 42:9. I will say unto God my rock, Why hast thou forgotten me?<\/p>\n

He had been talking too much to himself; now he talks with his God.<\/p>\n

Psa 42:9-11. Why go I mourning because of the oppression of the enemy? As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God? Why art thou cast down, O my soul and why art thou disquieted within me? hope thou in God: for I shall yet praise him who is the health of my countenance, and my God.<\/p>\n

Notice how the psalmist had been growing. In the fifth verse, where the refrain comes in, it is very nearly the same as it is here, yet there is some difference. There it was, I shall yet praise him for the help of his countenance, but here it is, I shall yet praise him, who is the health of my countenance. Then it was God helping the poor wrinkled brow to turn towards heaven, now it is God himself giving the man joy and rest. Then there is the last utterance of the psalmist on that occasion, My God. He could not reach that note before, and when the Christian can say, My God, his troubles are at an end.<\/p>\n

Fuente: Spurgeon’s Verse Expositions of the Bible<\/b><\/i><\/h4>\n

Psa 42:1-4<\/p>\n

BOOK II: Psalms 42-72<\/p>\n

Psalms 42, 43<\/p>\n

A PSALM OF THE BABYLONIAN EXILE<\/p>\n

With these psalms we have the beginning of Book II of the Psalter. “This book includes Psalms 42-72, a total of 31, only eighteen of which are attributed to David. Book I which we have just concluded ascribes all 41 of them to David.<\/p>\n

We accept the proposition that Psalms 42 and Psalms 43 are actually one Psalm for the following reasons: (1) Psalms 42 has no title whatever in the Psalter; (2) the sentiment is exactly the same throughout both; (3) the whole composition consists of three stanzas, each ending in a kind of refrain in almost identical language in Psa 42:5; Psa 42:11; and Psa 43:5; (4) Psa 42:9 and Psa 43:2 are virtually identical; and (5) as Ash observed:<\/p>\n

“The general consensus is that they are actually a single psalm; the meter, thought, language and problems are the same. We do not know for sure why they were divided.<\/p>\n

In the study of these psalms we are somewhat embarrassed to find ourselves in disagreement with the interpretation advocated by the vast majority of the scholars whose works are available to us. Nevertheless, integrity demands that we interpret them as they appear to us, confessing at the same time that, of course, we might be wrong.<\/p>\n

Many are sure that this is a psalm written by David, as usually explained, during his exile to some land beyond the Jordan river, during which time the tabernacle services were being conducted. Psa 42:6 is understood to teach that David’s place of exile was somewhere east of the Jordan headwaters in the vicinity of Mount Hermon. All of this is alleged to point to a time during the rebellion of Absalom when David was an `exile.’<\/p>\n

The big objection that we have to this is that, according to the Old Testament, the rebellion of Absalom was a brief affair; and, that although David did indeed leave Jerusalem for a short while, there is nothing in the text to suggest any period when the king found it “impossible” to return to Jerusalem.<\/p>\n

There is no superscription assignment of the psalm to David. Upon what grounds, then, are the scholars so sure that David wrote it? Maybe they all have such excellent noses that, like Spurgeon, they can smell it! Spurgeon wrote that, “It is so Davidic that it smells of the Son of Jesse. We must confess that, although it could be due to the defective nature of our olfactory equipment, there is no detectable odor of David in either of these psalms.<\/p>\n

Another reason for placing these psalms in the times of David was cited by Dummelow, who pointed out that, “The Psalms belong to a time when the Temple worship was in full activity. He apparently overlooked the fact that during the long reign of the Babylonian puppet king Zedekiah over Judaea (during the Babylonian Captivity) the Temple worship continued without interruption. Therefore, the psalms could have been written, as we believe, during that captivity.<\/p>\n

Also, Psa 42:6 is often understood to give the `residence’ of the psalmist in Trans-Jordan near Mount Hermon. And we admit that it is true that, “Most people who read Psa 42:6 would understand it to mean that he was living in Northern Palestine near the source of the Jordan. We do not believe that the verse says that; and, as Baigent admitted, “The Psalmist could have been one of the Jewish exiles in Babylonia.<\/p>\n

(Regarding Psa 42:6, see our comment below.)<\/p>\n

Then, what are the positive reasons why we understand the psalms to be identified with the times of the captivity of Israel either in Assyria or in Babylon?<\/p>\n

(1) The superscription has, “Praising God in Trouble and Exile.” The only “exile” of which we have any knowledge is that of Israel, (a) first in the person of the Northern Israel who were made captives by Assyria, and (b) again, from the beginning of the reign of the puppet king Zedekiah until the “seventy years” of the Babylonian captivity were fulfilled for Judah. In our view, during any of this period from 722 B.C. (The fall of Samaria) till Cyrus authorized the end of the Captivity in Babylon, could have been the time when some devoted psalmist composed these remarkable psalms.<\/p>\n

(2) The psalmist states in Psa 43:1 that “an ungodly nation” is against him. It appears to us that neither David, nor any other Jew would thus have designated the Israel of God in a prayer. Yes, Jeremiah, and others, sternly denounced the wickedness of whole generations of Jews, but not “the nation” as ungodly. This means that whoever wrote the psalms was in the midst of an “ungodly nation” when he did so; and Babylon or Assyria will fit that designation better than any other people.<\/p>\n

(3) Psa 42:6, as we read it, says that, “I remember thee from the land of Jordan, and the Hermons from the hill Mizar.”<\/p>\n

“From the land of Jordan” (Psa 42:6). This may be understood as saying that he remembered God from the times when he lived in the land of Jordan (The Holy Land), and not that he was at the time that he wrote living there. The last clause here denies that he was then living in Palestine.<\/p>\n

“The Hermons from the hill of Mizar” (Psa 42:6). The American Standard Version margin gives “the little mountain” as an alternative reading for “the hill of Mizar”; and there is no reason whatever why it might not be a reference to Mount Zion (Jerusalem). Yes, this Mount Mizar is listed by all the scholars as “unknown,” “unidentifiable,” etc.; the expression “from the hill of Mizar” simply means that Mount Hermon could be seen from the top of Mizar; and that meaning certainly does not rule out Jerusalem as the place indicated. All of the suppositions of many writers that it might have been in the vicinity of Hermon, or one of the lesser peaks in that region, would make the passage meaningless. It would not have been worth any mention whatever that a man could remember seeing Hermon from one of the foothills; but if he remembered seeing it from Jerusalem, that would have been worthy of inclusion in the psalm.<\/p>\n

(4) One other reason for our assignment of these psalms to the period of Israel’s captivity is the reasonableness of Clarke’s comment.<\/p>\n

“This is the first of the Psalms assigned unto the sons of Korah; and it is probable that they were composed by descendants of Korah during the Babylonian Captivity, or by some eminent person among those descendants, and that they were used by the Israelites during their long captivity, as a means of their consolation. Indeed most of these Psalms are of the consoling kind; and the sentiments expressed appear to belong to that period of Jewish history, and to no other.<\/p>\n

Psa 42:1-4<\/p>\n

“As the hart panteth after the water brooks,<\/p>\n

So panteth my soul after thee, O God.<\/p>\n

My soul thirsteth for God, the living God:<\/p>\n

When shall I come and appear before God?<\/p>\n

My tears have been my food day and night,<\/p>\n

While they say continually unto me, Where is thy God?<\/p>\n

These things I remember, and pour out my soul within me,<\/p>\n

How I went with the throng, and led them to the house of God,<\/p>\n

With the voice of my joy and praise, a multitude keeping holyday.”<\/p>\n

“As the hart panteth after the water brooks” (Psa 42:1). This metaphor compares the heart-hunger of the psalmist to the physical pangs of a deer suffering from acute thirst, running from place to place seeking water in the dry season.<\/p>\n

“My soul thirsteth for God, the living God” (Psa 42:2). One of the features of the Second Book of Psalms is the use of the word [~’Elohiym] for God, whereas in Book One, it was Jehovah that was used most frequently. Delitzsch tells us that “In Book I, Jehovah is used 272 times, and [~’Elohiym] is used only 16 times; whereas, in Book II, [~’Elohiym] is used 164 times, and Jehovah is used only 30 times.<\/p>\n

There is no thirst like that of the soul for the knowledge of God. Only the knowledge and assurance of God and the maintenance of our human relationship with Him can save an intelligent soul from insanity. God is our Life; he is the Light of the world; he is the fountain of living waters; He is our All in All; as Augustine said it, “Our souls, O God, were made for Thee; and never shall they rest until they rest in Thee.” These words are engraved upon the tomb of William Rockefeller in Tarrytown Cemetery, New York.<\/p>\n

This morning (Easter Sunday, 1991) many religious leaders in Houston agree that many thousands of the rebellious youngsters of the 1960’s are these days turning to God in an effort to experience some reason for their existence and to find some reality and purpose in their lives.<\/p>\n

” tears … my food day and night … they say, Where is thy God?” (Psa 42:3). These words seem much more appropriate as the tearful expression of Babylonian captives than the walls of the king of Israel. One can hardly imagine the friends who accompanied David when he fled before Absalom as taunting him with such words as, “Where is thy God?” Furthermore, on that alleged `exile,’ David was accompanied by and surrounded by friends; and his enemies had no access whatever to him during that time. This was not the case with the captives who continually received the taunts of their Assyrian or Babylonian captors.<\/p>\n

“These things I remember … I led them to the house of God” (Psa 42:4). The words here seem to imply the passage of a considerable amount of time; and, as we pointed out, there was no such time featured in the so-called `exile’ of David.<\/p>\n

Moreover, the leading of the multitude to the Temple worship was not usually done by the king, but by the priests or Levites. “We do not therefore in the least doubt that Psalms 43 is the poem of a Korahite Levite who found himself in exile beyond the Jordan. (Delitzsch believed the place of exile was merely in Trans-Jordan and that the psalmist was at the time an attendant on King David in flight before Absalom; but we disagree with that).<\/p>\n

These first four verses register a complaint of tears, separation from God, inability to worship in the Temple, and the taunting remarks of oppressors, and as Matthew Henry said, “These are aggravated by the remembrance of former enjoyments.<\/p>\n

E.M. Zerr:<\/p>\n

Psa 42:1. A hart is a male of the deer family. It is a timid creature and will flee from any indication of danger. In its fright and excitement it will become exhausted and long for water. David used the circumstance to compare his thirst for the Lord. Jesus pronounced a blessing on those who have such an appetite (Mat 5:6). <\/p>\n

Psa 42:2. This verse is an emphasis on the preceding one (Psa 42:1). David longed for the spiritual presence of God. <\/p>\n

Psa 42:3. Of course this is figurative, meaning his life had consisted very much of lamentations over the mistreatment from his enemies. <\/p>\n

Psa 42:4. Many of the men who were his enemies had previously gone into the house of God. Now that something had turned them against David he felt the sting of their enmity all the more because of indications of their insincerity. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

This is the song of an exile and, moreover, of an exile among enemies who have no sympathy with his religious convictions. He cries out after God with all the intensity of one who knows God and cares supremely for the honor of God’s name. His greatest grief is their mocking inquiry after his God. By contrast he remembers being in the midst of worshiping multitudes, their leader and companion.<\/p>\n

In the midst of his grief he appeals to his own soul in the language of hope and confidence. A great conflict goes on within, for he affirms, “My soul is cast down.” Notice carefully the heroism of the man. He makes his trouble and disquietude the occasion of remembering God. Out of the place of exile he turns his thoughts to God. The result is not deadening his sense of sorrow but rather setting it in right relationship to God. Trouble has come in cataracts and waves and billows, but they are all God’s own. “Thy cataracts . . . Thy waves . . . Thy billows.” When sorrow is set in this relationship, there is a consciousness of love in the daytime; there is in the night a song and a prayer. The trouble is still there, the oppression and reproach of the enemy, but courage and hope and the conviction of coming deliverance continue also. It is a wonderful psalm and has been the song of many an afflicted yet trusting soul.<\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

Thirsting after God <\/p>\n

Psa 42:1-11<\/p>\n

This psalm clearly embalms the holy musings and yearnings of the exiled king during Absaloms rebellion. Their setting to music was left to the sons of Korah, 2Ch 20:19. It was a great favorite with the early Church, driven to the Catacombs, on the walls of which are many designs of hunted deer.<\/p>\n

The water brooks, Psa 42:1-3. The hind suffers much from the sultry heat, but it dare not linger too long at the water-hole, because the wild beasts gather there. We never realize the value of Gods house till we are compulsorily separated from its sacred rites. How blessed it is to return to the sanctuary after such separation! In the abundance of thy lovingkindness will I come into thy house, Psa 5:7, r.v.<\/p>\n

The blessed past, Psa 42:4-6. Exiled to the Hermons, beyond the Jordan, the fugitive recalls the festal crowds, wont to gather at the holy feasts. But when such thoughts oppress us, we should turn our hearts to God and in touching Him, we cease to be lonely. See Heb 12:22, etc.<\/p>\n

The bitter present, Psa 42:7-11. The day of pain and rebuke, when the heart is pierced, is the day of God! His lovingkindness; his song; the God of my life; God of my rock; the health of my countenance; my God-what a heritage is this!<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

Psa 42:1-3<\/p>\n

I. The Christian must often share feelings such as these. The iron fetters of his oppressors-namely, the sins which are ever besetting him-are sore and heavy. These fearful foes which he bears within his own bosom-sins of unrestrained appetite, sins that spring of past habits, sins of criminal weakness and cowardice-they triumph over him sometimes; and when he falls, they seem to say, “Where is thy God?” But it is not his fall only and God’s absence that afflict him. It is that he knows how these enemies are carrying him away-carrying him into captivity; and he knows not how or when he shall again return to appear in the presence of his God. When apathy has silently crept over our souls till we begin, not exactly to disobey, but to be careless about obedience; when we have wandered away from Christ and from the Cross, not indeed on purpose, but simply from not heeding our steps, what shall startle us and bring us back better than to have our hearts touched and our feelings stirred by the return of a festival or a fast unlike common days?<\/p>\n

II. But there are dangers, it may be said, in such observances; and the observances themselves are more like Jewish discipline than Christian liberty. Both these things are true. We may say that we will not have a special season for penitence, and will make our penitence extend over our whole life, and as we are always sinning, so always be repenting. But if we try it, we find that the result is that if we are much engaged, as many of us ought to be, in the work which God has given us to do in the world, the penitent spirit, instead of being spread over our lives, threatens to disappear altogether, and our characters sink down to a lower level; less spiritual, less pure, less lofty, less self-denying. We need such seasons in order to keep alive in our minds the high standard by which the pure conscience ought to judge.<\/p>\n

III. The natural expression of our feelings at such seasons is that expressed in the verse of the Psalms, “To commune with our own hearts and in our chambers.” Real, earnest self-examination has taken the place of all other penitential expressions.<\/p>\n

Bishop Temple, Rugby Sermons, p. 254.<\/p>\n

I. The figure of intense thirst is current coin in the figurative language of all ages; and with this thirst, says the Psalmist, “My soul longeth for the living God.” There is something more here than mere intellectual conviction. To believe in God is much; to be athirst and to long for Him is much more.<\/p>\n

II. The language of the text not only transcends mere belief in God as the great Creator and Governor of the world; it also surpasses any language which could be adopted by the belief in God as the Benefactor and Preserver of the man who used the language. It is just when David seems to be deserted, when his enemies are triumphing over him, when his whole prospect is as black as night, that his soul is thirsting for God, even for the living God.<\/p>\n

III. This language by no means stands alone. It is no exaggeration to say that the connection between the human soul and the living God and the consequent appetite of the pure soul for God’s presence constitutes the very first principle of the book of Psalms.<\/p>\n

IV. The thirst of the human soul after God is a great argument that there is a God to be thirsted for. Men would not thirst for that for which they have no affinity. The human soul longs for the sympathy of some being higher than, and yet like, itself. The presence of God can only be imagined as, in some sense, a human presence. The practical proof of the being of God-not of God as a mere power, or a mere synonym for nature, or a mere hypothesis, but of God Who has created man, and Who loves him with the love of a Father, and desires a return of love for love-is to be found in the birth, death, resurrection, and ascension of Jesus Christ our Lord.<\/p>\n

Bishop Harvey Goodwin, Christian World Pulpit, vol. xix., p. 289.<\/p>\n

References: Psa 42:1.-R. M. McCheyne, Additional Remains, p. 410. Psa 42:1-3.-F. W. Robertson, Sermons, 2nd series, p. 106.<\/p>\n

Psa 42:2<\/p>\n

I. When the Psalmist says, “My soul is athirst,” he certainly describes no rare or peculiar state of feeling. The thirst of the soul is as generic as the thirst of the body.<\/p>\n

II. The Psalmist said, “My soul is athirst for God.” He knew that all men in the nations round him were pursuing gods. Pleasure was a god; wealth was a god; fame was a god. What the Jew had been taught was that the Lord his God was one Lord. He was not to pursue a god of pleasure, a god of wealth, a god of fame. He was made in the image of the God. The God was not far from him. The thirst for happiness means and ends in the thirst for God.<\/p>\n

III. The Psalmist goes on, “Even for the living God.” It is no idle addition to the former words. The gods which the Israelites had been taught they were not to worship were dead gods. There is a thirst of the soul to create something in its own likeness, but the first and deepest thirst is to find in what likeness it is itself created, whence all its living powers are derived, who has fixed their ends, who can direct them to their ends.<\/p>\n

IV. Finally, the Psalmist says, “When shall I come and appear before God?” A bold petition! Ought he not rather to have prayed, “O God, prepare me for the day when I must appear before Thee”? This is the modification which we who live under the New Testament generally give to words which those who lived before the incarnation and epiphany of Jesus Christ could utter in simple fulness. What they held was that God prepared them for His appearing by teaching them to hope for it. If they did not expect it, did not hope for it, they would be startled and confounded by it; if they did, every step in their history, every struggle, every joy, was an education for it.<\/p>\n

F. D. Maurice, Sermons, vol. iii., p. 129.<\/p>\n

Psa 42:2<\/p>\n

This verse expresses the attitude and mission of the Christian Church. The attitude. For what are the struggles of Christian souls except, in the midst of a world that is quite complicated with difficulties, in the midst of a world that is overwhelmed with sorrow, in the midst of a time of severe temptation, to constantly rise and gaze high above the thought of evil, and gaze towards the sun of brightness, and cry for God? And what is the mission of the Christian Church? Is it not to help men and women in their struggle and their sorrow to forget, at least at times, their pettinesses and degradation, to rise to better standards and loftier ideals, and to cry for God?<\/p>\n

I. In such a verse as this we are face to face with one of those great governed contrasts that are found throughout Scripture and throughout human life. There are at least four forms of attraction which are presented to our souls. There is (1) the attraction of natural beauty; (2) the attraction of activity; (3) the attraction of the intellect; (4) the attraction of the affections. There are many things given; there are many attractions to draw: they will stimulate; they will help; they will console; they will give pleasure: there is one thing that satisfies the immortal; there is one life that meets your need. “My soul is athirst for God.” There is something deeper in man than his aesthetic desire or his active practice, something deeper beneath us all than anything that finds expression, certainly than anything that finds satisfaction. You yourself, the foundation of your life, must be satisfied; and being infinite and immortal, you can know but one satisfaction.<\/p>\n

II. What is meant by the thirst for God? (1) It means thirsting for and desiring moral truth. The thirst for God means the thirst within us to fulfil His moral law. (2) The thirst of the soul for God is the thirst to love goodness because it is right.<\/p>\n

III. It is our privilege, beyond the privilege of the Psalmist, to know in the Gospel, to know in the Church, Christ, God expressed in humanity. Is your soul athirst for the Highest? You may find it if you come in repentance, if you come in desire, if you come in quiet determination to do your duty-you may find it satisfied in Christ.<\/p>\n

J. Knox-Little, Anglican Pulpit of To-Day, p. 267 (see also Manchester Sermons, p. 193).<\/p>\n

I. Let us learn from these words a great law of our being. God made us that He might love us. God has given us the capacity of loving Himself, and He has made it a law of our being that we must love Him if we are ever to be happy, that there is no happiness for us but in fulfilling that law of our being which requires us to love the living God.<\/p>\n

II. Again, we learn when we look at the text and think of the longing that filled the heart of the Psalmist how wonderfully little our lives and our hearts correspond to this purpose of God’s love. How little of this longing there is in our hearts, this thirst for God, the living God; and all the while God, looking down upon us in His infinite mercy, is longing for our hearts, the hearts of His children. We may say it with reverence that the heart of God is athirst for our love, and longs that our hearts should be athirst for Him.<\/p>\n

III. This expression of the Psalmist may be the expression of a soul that has known what it is to love God and to enjoy God’s love, who is mourning under the hidings of God’s countenance, the sunshine of whose love has been clouded, who is walking in darkness and having no light. Never did a soul thirst for God, cry out for God, the living God, but God sooner or later, in His own good time, filled that soul with all His fulness, flooded that soul with all the sunshine of His love. It is for the Holy Spirit’s help that we must pray; it is on His help we must lean; it is He from whom we must ask the power to thirst for God, the living God.<\/p>\n

Bishop Maclagan, Penny Pulpit, No. 731.<\/p>\n

Taken in their original sense, the words of our text apply only to that strange phenomenon which we call religious depression. But I have ventured to take them in a wider sense than that. It is not only Christian men who are cast down, whose souls “thirst for God.” All men, everywhere, may take this text for theirs.<\/p>\n

I. There is in every man an unconscious and unsatisfied longing after God, and that is the state of nature. Experience is the test of that principle. (1) We are not independent. None of us can stand by himself. No man carries within him the fountain from which he can draw. (2) We are made to need, not things, but living persons. Hearts want hearts. A living man must have a living God, or his soul will perish in the midst of earthly plenty, and will thirst and die whilst the water of earthly delights is running all around him. (3) We need one Being who shall be all-sufficient. If a man is to be blessed, he must have one source where he can go. The merchantman that seeks for many goodly pearls may find the many, but until he has bartered them all for the one there is something lacking.<\/p>\n

II. There is a conscious longing, imperfect, though fully supplied; and that is the state of grace, the beginning of religion in a man’s soul. There can be no deeper truth than this-God is a faithful Creator; and where He makes men with longings, it is a prophecy that these longings are going to be supplied. “He knoweth our frame,” and He remembereth what He has implanted within us. The perfecting of your character may be got in the Lamb of God, and without Him it can never be possessed. Christ is everything, and “out of His fulness all we receive grace for grace.” Not only in Christ is there the perfect supply of all these necessities, but also the fulness becomes ours on the simple condition of desiring it. In the Divine region the principle of the giving is this-to desire is to have; to long is to possess.<\/p>\n

III. Lastly, there is a perfect longing perfectly satisfied; and that is heaven. We shall not then be independent, of course, of constant supplies from the great central fulness, any more than we are here. Thirst as longing is eternal; thirst as aspiration after God is the glory of heaven; thirst as desire for more of Him is the very condition of the celestial world, and the element of all its blessedness.<\/p>\n

A. Maclaren, Sermons Preached in Manchester, 1863, p. 135.<\/p>\n

References: Psa 42:2.-S. Macnaughton, Real Religion and Real Life, p. 13; T. G. Rose, Christian World Pulpit, vol. xxiii., p. 261; G. Brooks, Outlines of Sermons, p. 36.<\/p>\n

Psa 42:4<\/p>\n

I. The literal reference is to the place at which the Jews were accustomed statedly to worship God, which had been selected by Divine appointment, and by whose institutions were mainly preserved the objects of the Jewish economy.<\/p>\n

II. Notice the advantages of the sanctuary. It is the scene (1) of instruction; (2) of consolation; (3) of fellowship with God; (4) of preparation for heaven.<\/p>\n

W. M. Punshon, Sermons, p. 101.<\/p>\n

Psa 42:6<\/p>\n

I. Man’s natural instinct, when his soul is cast down within him, is to forget God, and not to remember Him, to let God and the higher world slip out of his relaxing hand. Despair is reckless, and deep misery tends strongly to despair.<\/p>\n

II. Consider the reason, nature, and fruit of David’s remembrance of God when “his soul was cast down within him.” (1) The reason. I will remember Thee, for I am not my own, but Thine. Here is the fundamental principle of relief from crushing burdens of care. God cares more for me, for my present and my future, than I care for myself. Here is a fountain of inspiration, the kindling of an unconquerable hope. (2) The nature of the remembrance. What about God did he recall? (a) That the Lord was his portion, of which neither earth nor hell could rob him. (b) “God my rock” opens a new idea. Firmer than the granite mountains, more enduring than the everlasting hills, was this portion of his spirit. (c) He remembered that God was the health of his countenance, and the spring of his everlasting joy. (3) The fruit of his remembrance of God in the depths. “In the night His song shall be with me, and my prayer unto the God of my life.”<\/p>\n

J. Baldwin Brown, The Sunday Afternoon, p. 287.<\/p>\n

Psa 42:7<\/p>\n

I. Notice the force of the image which is here employed. Resistless power, impassive fixedness of purpose, and a certain solemn sadness make the ocean waves the grandest image of the calamities of life.<\/p>\n

II. Let us try to estimate the experience which the image portrays. (1) There are two spheres of pain. The one comprehends the common experience of mankind. Every life has its toils, cares, burdens, perils. But (2) we mean something quite different from this when we speak of calamity, the anguish through which a soul may be called to pass, and the despair in which it may be lost. It is the “wave upon wave” which is so exhausting. One shock we can breast and master, but shock after shock is crushing.<\/p>\n

III. There is one wave which a strong hand holds back, one last crushing blow which is spared. He hath not suffered your hope to be removed. A sure Pilot steers thy storm-tossed vessel through the billows. He will not leave the helm till He has landed thee on the blessed shore.<\/p>\n

J. Baldwin Brown, The Sunday Afternoon, p. 252. <\/p>\n

Reference: Psa 42:7.-Spurgeon, Sermons, vol. xv., No. 865.<\/p>\n

Psa 42:8<\/p>\n

I. The first thought we would draw from this verse is that there must be changes in every true life. (1) These changes give to life the most opposed conditions-light and darkness. There is day and there is night. These represent the shiftings of colour that pass across our history, from the broad, bright sunshine of prosperity to the darkest and heaviest of our trials. If our life is to be of any value, these must come in some form, outwardly or inwardly. (2) These changes are according to a fixed law. It is a law of alternation. It is day and night, and, let us thank God, it is also in due time night and day. Each has its time and use. (3) In the general, God sends us a portion of the day before the night. The Christian life is usually at first a simple, humble apprehension of God’s mercy which gives the love of youth, and knows not the pains of backsliding nor the chillness of decline. It is in kindness that God begins our life with such a daytime. It strengthens for the trial, and creates a memory within which can be nourished into a hope. (4) But after day it is God’s manner, sooner or later, to send night. It is night that lets us measure the day. At night we can tell our work, and count our gains, and resolve, if another day be granted, that to-morrow shall not be as this day, but much more abundant. (5) And yet we cannot wish that God should close our view of this life with night. We long to have the night break up before we die, to have some horizon streak of the coming day.<\/p>\n

II. The second thought contained in this passage is that to suit these changes in life there are Divine provisions. For the day God commands His “loving-kindness;” for the night He gives “His song.” The loving-kindness is God’s goodness on and around us, the song His goodness in and passing through us.<\/p>\n

III. The third thought is that there is a constant duty on our part amid all. “And my prayer unto the God of my life.” The day and the night call upon us to sanctify each, by its own form, to God; and some days and nights in their temptations and sorrows demand those wrestlings that have power with God to prevail.<\/p>\n

J. Ker, Sermons, p. 213.<\/p>\n

References: Psa 42:8.-Homiletic Magazine, vol. viii., p. 15. Psa 42:9.-Spurgeon, Evening by Evening, p. 204.<\/p>\n

Psa 42:10<\/p>\n

An atheistic suggestion.<\/p>\n

One of the greatest strains upon human faith when any disaster overtakes us is the thought, How can it be that God is omnipotent and infinitely tender, as we believe He is, and yet can allow such things to happen? It is the old question of the origin and allowance of evil, which philosophers have debated from ancient days without resolving; yet it is a question which comes home like a sword to the humblest and least cultivated. The strain is as old as the world, and David felt its force, and in this poem expresses it.<\/p>\n

I. Some have answered this question by denying the omnipotence of God. Believing in a god or in gods, they also believed that the Divine powers were limited, that there were powers as great or greater than those of the gods; in other words, they recognised either gods which were equal and opposite, or one stern power to which even the gods themselves must ultimately submit. The latter was a Greek faith; the former was Oriental, appearing in different forms in different religions. Such systems are too remote from our ways of thinking to prove attractive to us.<\/p>\n

II. But there is another system of religion, and there is also a form of Christianity, neither of which absolutely denies the infinite tenderness of God; but they explain everything by the bare assertion of Divine sovereignty. They say it is enough that God does a thing, and that man has no right to question the justice or propriety of it. Now, whether this creed be held by the Mussulman or the Calvinist, it lands us in terrible difficulties. There are deeds done in the world which all men see are evil, and are we to teach that God is the Author of evil? Arbitrary sovereignty will not explain the mysteries of life.<\/p>\n

III. The truth is, the world is a great machine which moves according to definite and ascertainable laws. It was not the Maker’s will that the machinery should work destruction, but the constructive power becomes destructive when misapplied. The more we know of the world, the more we discover the working, constant and uninterfered with, of law-of law which brings happiness to those who act in accordance with it and disaster to those who transgress it.<\/p>\n

IV. The Positivist triumphantly asks, Where is your God? I see nothing but law, and now you, a Christian, say that you see nothing but law. You are no better off with your God than I am without Him. Our answer is, (1) If there were no advantage in believing in God, we should still be obliged to believe in Him, because there is a God to believe in, because He is real, and we cannot help believing in Him. (2) There is a blessed mitigation of our sorrows which he who knows no God but law cannot share. The man who in his bitterest need can look up even dumbly to God becomes possessed (a) of a sense of sympathy, and comfort, and courage, and (b) of a Divine patience.<\/p>\n

W. Page-Roberts, Law and God, p. 1.<\/p>\n

Psa 42:11<\/p>\n

There were two things under which at this time-probably the time of Absalom’s short-lived and wicked triumph-David’s soul was suffering. It was “cast down,” and it was “disquieted.” To be “cast down” is depression of spirit; to be “disquieted” is agitation-restlessness of mind.<\/p>\n

I. When he was low and very “cast down,” David reasoned with his own soul, for thus we are to take it, not as an impassioned ejaculation, but as a deliberate question and an investigation of the matter within himself. “Why art thou cast down, O my soul?” The worst part of almost every trouble is a certain vagueness which there is about it. It is the indefiniteness of an evil which constitutes the greatness of the evil. Whenever, therefore, you feel distress and a general sense of wretchedness coming over you, at once deal with the matter deliberately and searchingly, and ask yourself, What is the real nature and what is the root of this discomfort?<\/p>\n

II. The next step which we note in David’s way of escape is that he finds refuge in God Himself. He looks away from what his circumstances are, from what he is, to what God is. “Hope thou in God.” The great cure for all evil lies somewhere in the work and character of God, and he will reach his refuge the surest and the quickest who can most forget everything else, and concentrate himself and absorb himself in something that God says, or something that God does, or something that God is.<\/p>\n

III. David’s hope saw at once the present darkness only as a passage which was leading out into a bright future. “I shall yet praise Him.” He regarded and valued his joy, not for what that joy was in itself, but for the honour it should bring to God. Not “I shall be happy,” but “I shall praise Him.”<\/p>\n

IV. There is yet one more lesson-a felt personal property in the love of God. “Who is the health of my countenance, and my God.” Till you can say that, you must always be the slave of circumstances and the prey of every kind of temptation and distress; but when your faith is high enough to enable you to feel that all the sunshine that plays in your face is a reflection of the light of God’s countenance, and that not only the gifts, but the Giver, is yours, then that “my God” will carry you on, and bear you up, superior to all the vexations of life; and the possession of God will be the dispossession of care.<\/p>\n

J. Vaughan, Fifty Sermons, 4th series, p. 21.<\/p>\n

References: Psa 42:11.-Spurgeon, Sermons, vol. xxi., No. 1226; Homiletic Quarterly, vol. ii., p. 111; J. P. Chown, Old Testament Outlines, p. no. xlii.-Clergyman’s Magazine, vol. xx., p. 89.<\/p>\n

Psalm 42<\/p>\n

This Psalm contains a prescription for a downcast soul, consisting of three ingredients.<\/p>\n

I. The first is inquiry: “Why art thou cast down?” Religious despondency must have a cause; and if we can discover it in any case, the old proverb holds good that a knowledge of the disease is half its cure.<\/p>\n

II. The second ingredient of the prescription is remembrance: (1) the Psalmist’s remembrance of his own experience and (2) his remembrance of God’s gracious dealings with others.<\/p>\n

III. The third ingredient is hope: “Hope thou in God, for I shall yet praise Him.” (1) The hope is to be in God. (2) The downcast soul must hope in God, and not in change of circumstance. (3) Hope is a different thing from faith, while the operations of the two are nevertheless closely allied.<\/p>\n

M. R. Vincent, Gates into the Psalm Country, p. 145.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

II. THE EXODUS SECTION: BOOK TWO:PSALM 42-72<\/p>\n

The second division of the book of Psalms corresponds to the book of Exodus, the second book of the Pentateuch. That book begins with the groans and moans of a suffering people in Egypt and after redemption by blood and by power, ends with the glory of the Lord filling the tabernacle when the work was finished. Ruin, oppression, suffering and sorrow, ending in deliverance and redemption, is the order in which the Psalms in this section are arranged. It is a most interesting study and we regret that we cannot enter into all the details, to explore these mines of prophecy. The oppressed, persecuted people, who suffer surrounded by the ungodly, is that same godly remnant of Israelites. Their deliverance comes by the visible manifestation of the Lord, the second coming of our Lord. The Psalm which concludes this Exodus of the Psalms is 72, the great Kingdom Psalm, when His Kingdom has come and the King reigns in righteousness.<\/p>\n

Psalm 42-49<\/p>\n

The first eight Psalms form the first section. Here the remnant is seen in great distress, having fled from Jerusalem on account of wickedness during the time of the great tribulation (Dan 12:1), longing for deliverance. Then we learn how that deliverance comes by the manifestation of the King and the results which follow that deliverance.<\/p>\n

Psalm 42 <\/p>\n

Longing after God in the Midst of Distress<\/p>\n

1. Longing after God and His sanctuary (Psa 42:1-6)<\/p>\n

2. Distress and the comfort of hope (Psa 42:7-11)<\/p>\n

This is the second Maschil Psalm, for instruction of the godly of that day. The remnant looks towards the sanctuary, the house of God, from which they are separated and driven away. They are panting after God, as the hart panteth after the water brooks. Their cry comes from the land of Jordan–Jordan, the type of death–and from the Hermons (which means ban), from the hill Mizar (littleness). The enemy taunts, Where is thy God? For them deep calleth unto deep and they cry out all Thy waves and billows are gone over me. They suffer with Him, bearing His reproach, over whose blessed head the waves and billows also passed. Why hast Thou forgotten me? they cry to God and remind Him of the oppression of the enemy. Yet hope and trust fills their soul.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

Maschil <\/p>\n

Maschil, “instruction.” <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

am 2983, bc 1021 (Title), Maschil, or a Psalm giving instruction, of the sons, etc. Or, “An instructive Psalm,” or didactic ode, “for the sons of Korah.” It is generally supposed to have been written by David when driven from Jerusalem and beyond Jordan, by Absalom’s rebellion. <\/p>\n

the sons: Psa 44:1, Psa 45:1, Psa 46:1, Psa 47:1, Psa 48:1, Psa 49:1, Psa 84:1, Psa 85:1,*titles Num 16:1, Num 16:32, Num 26:11, 1Ch 6:33-37, 1Ch 25:1-5 <\/p>\n

panteth: Heb. brayeth <\/p>\n

so panteth: Psa 63:1, Psa 63:2, Psa 84:2, Psa 143:6, Psa 143:7, Isa 26:8, Isa 26:9 <\/p>\n

Reciprocal: Gen 13:4 – Unto 1Sa 26:19 – they have driven 2Sa 15:25 – he will bring 2Sa 23:15 – longed 1Ch 6:37 – Korah 1Ch 9:19 – Korah 1Ch 11:17 – of the water Job 6:5 – loweth Psa 38:10 – heart Psa 73:25 – none upon Psa 119:20 – soul Psa 119:81 – fainteth Psa 119:131 – opened Pro 13:12 – Hope Pro 25:25 – cold Ecc 1:5 – hasteth Son 2:5 – Stay Son 5:8 – I am Son 8:6 – love Isa 38:22 – What Isa 55:1 – every Mat 5:6 – are Luk 6:21 – ye that hunger Rom 8:26 – with 2Co 7:11 – vehement Phi 3:12 – I follow<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

ATHIRST FOR GOD<\/p>\n

As the hart panteth after the water brooks, so panteth my soul after Thee, O God.<\/p>\n

Psa 42:1<\/p>\n

Religion in some form or other is inseparable from man. The hunger of the human spirit is raised in prayer and in worship.<\/p>\n

I. Mental and moral aspiration.What does the Psalmist mean by using the language of bodily appetite to describe the needs of the soul? The panting of the thirsty stag for the water brook is indeed a very eloquent description of mental and moral aspiration. The physical frame requires to be sustained by proper sustenance; deprived of meat and drink it must fail and perish. Not all the wisdom of all the sages of history, not all the goodness of the saints can be taken in exchange for the food and drink by which the bodys waste must be restored and the failing lamp of its vitality replenished. The Psalmist affirms that there exists a similarity and congruity between the soul and the sustenance whereby it lives. The non-physical part of our complex nature, our intellect, conscience, affections, must be fed by other than material foodthe intellect by truth, the conscience by righteousness, the affections by answering love. These to satisfy must be perfect and harmonious. You can as little stay the hunger of the spirit of man by giving him an abundance of material provender, as you can stay the hunger of his body with libraries and pictures. Man shall not live by bread alone, said our Saviour; and no one who knows himself or his fellows will challenge the statement.<\/p>\n

II. Materialism inimical to character.Let me put to you the situation which any thoughtful man may find himself in to-day. He emerges from the peace of home into the great bustling conflict of life in a great city. He must take his place in the running, and earn by his energy and skill the means of life. The reality of the spiritual world, the claims and hopes of his nobler self seem to drop into the background, seem to grow distant, doubtful, dim to see. Probably he falls in with the literature of materialismoften interesting and able, sometimes even brilliantwhich is offered on the bookstalls by the missionaries of unbelief for a few pence; he buys and reads and reads again. And when his newfound creed of materialism begins to react, as every creed must react, on his character, I do not say that because he has given up, or thinks he has given up, Christianity he will therefore become selfish and sensual, because I feel very sure that the instincts of self-respect will shape character in the face of an unfavourable creed, and in many cases it is certainly true that the truth of religion is often first realised through unbelief. The man who raises himself to conviction through doubt is morally superior to any man of formal orthodoxy who has had no spiritual conflict at all; but still allowing that Christian morality may, and often does, survive the reality of Christian belief, I maintain with conviction that materialism is properly inimical to character, and whatever influence is exerted it is for the bad. It weakens the sense of responsibility by destroying its basis in fact; it lowers the estimate of goodness by destroying its reality; it definitely stimulates self-indulgence by withdrawing from conscience its authority and reminder of the promise of judgment to come. The materialist who is true to his creed will become more and more the servant of his own appetite and ambition. Christianity rests in the fact that man is the child of God; materialism rests in the denial of that fact.<\/p>\n

III. The hunger of the soul.In a great city where life is urgent and materialism an aggressive creed there is extraordinary risk that the spiritual nature may be overborne, yet even here, I think, it cannot be denied that the hunger of the human spirit makes its presence known. As I observe the immense multitude of a great city, and mark its feverish haste to hear and tell some new thing; as, I say, it follows with an almost fierce curiosity any crime or scandal or tragedy which would give a glimpse into the world where motives take shape, I see the application of the words of the Psalmist: As the hart panteth after the water brooks, so panteth my soul after Thee, O God. To embrace the creed of materialism is to assassinate humanity, and to give the lie to all that is most worthy in human history. There are instincts in us which are more trustworthy than our reason, for they, unlike reason, are not hoodwinked by sophistry and led astray by prejudice; and those instincts attest the truth of religion. Remember this when you discuss religion or read the books made upon it. Grant if you will that under the name of religion much has been gathered that is neither true nor useful. Strike away if you will the unworthy accumulation and give your homage to the core of truth; I entreat you have no commerce with any men or any movement which despises and denies the very birthright of humanity, and if you feel that you are growing tolerant of the things of unbelief, if you know yourself to be growing impatient of the faith of Christ, then I beseech you to examine your thoughts and look into your life. It may be that the doubts you see in Christianity have their explanation in yourself, and that for you the way of truth is the narrow and stony way of repentance; it may be that for you the wisest way is not the way of argument, but the way of prayer.<\/p>\n

Canon Hensley Henson.<\/p>\n

Illustration<\/p>\n

Justice has not been done to the brief but significant touches which the Psalmists strong, stern pencils throw in which indicate their subtle sympathy with nature. In Psa 42:7 the writer hints at the sadness which is borne in upon the soul with the sound of distant water among the hills.<\/p>\n

Rushing wave to rushing wave is calling,<\/p>\n

At the voice of Thy cascades.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

God the one need of the soul.<\/p>\n

To the chief musician, Maskil of the sons of Korah.<\/p>\n

This with the following psalm gives the cry of the solitary, -that in the deepest sense; as cut off from Jehovah’s presence. “The land of Jordan (the river of death) and of the Hermons” is here very significant. “Hermon” is a word which seems only capable of one meaning. Some would make it mean “prominent, high,” which; of course; would suit well enough a mountain that is seen over nearly all the land of Israel. But spiritual meaning in this case would be difficult to find; and the derivation is also merely conjectural. On the other hand, the name seems evidently akin to “Hormah” and herem; the “ban”, or dedication to God in the judgment of that which was evil. “For there can be no doubt;” says Keil, “that that which lay at the foundation of the ban was the compulsory dedication to God of something which resists or impedes sanctification; so that in all cases in which it was carried into execution by the community or the magistracy; it was an act of the judicial holiness of God; manifesting itself in righteousness and judgment.” If this, then, be the meaning, how clear is the connection between Hermon; the ban upon evil, and Jordan, the river of death, which has in fact its highest source in Hermon! And how the two together characterize the psalm! Israel will indeed; in the day we are contemplating; be in the land of death; and the day of the Lord is just the time of the enforcement of the ban upon evil, so imperatively necessary that blessing may at last come for the distracted earth! And this white-capped mountain, clothed with the light of heaven reflected from her snows; may well represent both the dread and the promise of that day. For the blessing will be through and after judgment.<\/p>\n

Hermon might well be thus a prominent feature in the land in Israel’s past history; as well as in the future crisis before us now. The land the land of Canaan; -of nations sentenced to extermination for their iniquity; a sentence which Israel was to put into execution as a condition of their own blessing. It was a condition which, as we know, they failed to fulfill; and thus they came themselves under judgment; as having identified themselves with the objects of it. Hermon, as we may say; still dominated the land, the witness of a principle of government necessarily founded upon the holiness of the divine nature.<\/p>\n

“The hill Mizar,” which is associated with these, may speak of the condition to which; by this dealing of God with it; the soul is brought. It is literally “hill of littleness,” which need not be the equivalent of “little hill.” The hill may dwarf instead of being dwarfed; and in this way all would be in harmony. God brings down, that He may exalt, and thus the purport of His bringing into the place of judgment may be well expressed.<\/p>\n

Hence, then; comes the cry of the soul; shut out from its place of refuge. God has become to it its one necessity; and here we may well find the second of those psalms of instruction, or Maskil psalms, of which we had the first in the memorable thirty-second; the song of grace which imputeth not iniquity. Yes it is grace itself which secures to us the deep and profitable lessons of God’s holiness. Israel’s covenant-God is acting here, though in disguise, and the sons of Korah are chosen with perfect suitability to give the instruction. Let us give heed none the less because the schoolmaster is one of ancient time.<\/p>\n

1. “As the hart panteth after the water-brooks, so panteth my soul after Thee, O God! My soul thirsteth for God; -for the living God: when shall I come and appear before God?” This is the effect which God has brought about by that withdrawal of Himself which is now to the awakened heart so intense a bitterness. God has become to it the One great Circumstance. And this is no exaggerated estimate, but the simplest reckoning that can be. The Living One is also the Life-giving One; and the very life itself of the soul. The water-brooks are the fit type, as we well know; of the Spirit of God, who both awakens these desires and satisfies them.<\/p>\n

To the agony of such absence is added the presence of enemies, who; though they know not God themselves, realize the distress with which they taunt the object of their malice. Naturally; judging by outward signs largely; they even go beyond the truth, unable to understand the mystery of God’s dealings with the people that He loves. And the forsaken one, though he refuses the taunt; has yet no answer to it. With Israel the possession of the land and God;s dwelling-place in it were the necessary signs of divine favor toward them. Where else could the blood of atonement for their sins be sprinkled; or the intercessory priesthood appear for them before Him? No doubt; in the “many days” in which they have abode; according to Hosea’s prophecy, “without a sacrifice; and without an ephod” (Hos 3:4), they have got accustomed to such a condition; and hardened themselves against the accusation which it implies. Nay; they can go further, and look at themselves as suffering for the sins of others, rather than for their own. In the days to which we look forward here, and with the remnant in whom God is working; afresh cast out of the land of which they have had brief possession; such arguments will be impossible. Conviction of sin will be doing its bitter but salutary work among them; prophecy and promise emphasizing the contrast of their forlorn condition with the national hopes. Distance from the city with which these are all bound up will not be measured by the few miles which sum it up in space. No, it is moral -spiritual.<\/p>\n

Past experiences throng in; to intensify the bitterness. We are made to realize the gladness with which some at least of this people; exiled for so many generations, will return to set up again; as in Ezra’s time, their altar to the God of their fathers; under the protection of that covenant with Gentile power (Dan 9:27) so soon to be broken; and the altar itself devoted to the “abomination” of worse than heathen idolatry. That gleam of sunshine has in this psalm been already swallowed up in the blackness of a tempestuous eclipse. It abides as a memory of distress; “how I passed along with the multitude; how I went on with them to the house of God; with the voice of singing and praise -a multitude keeping festival.” And yet the soul cannot let it go as a mere transient vision: faith stirred by it lays hold with its resolute will of this past; to recall it, and make it abiding; the soul rebukes its own despondency: “Why art thou cast down? and why art thou disquieted within me? Hope thou in God.” Yes; here is what is permanent, what is eternal: hope in God, even though thou canst not find Him; though clouds are round about Him, and thou canst not come unto His seat; though His ways are in deepest mystery; though even thou couldst not find a promise that thou couldst claim undoubtedly. He Himself is promise! In His own all-pitying love -in the goodness of His nature, passing all that we can tell or think; -in Himself thou canst find refuge; a door wide open; and strong fortress walls that close around the one who has fled to Him. Can He say; you have trusted Me too much? Nay, He cannot. Here is His word at last that applies; if nothing else does: “Blessed are all they who put their trust in Him.”<\/p>\n

From this point the soul poises itself for a flight; and a song, “For I shall yet praise Him who is the health of my countenance and my God.” You can see that the face has already brightened. There is no argument that a soul that knows not God can at all discern: “the secret of the Lord is” only “with them that fear Him; and His covenant, to show it to them.”<\/p>\n

{Verse 5. The Septuagint, Syriac, and Vulgate versions read here uniformly with verse twelve and Psa 43:5, which is found also in the Hebrew by a change in the division of the words and verses. As they commonly stand, the words produce no proper closing cadence; while one old Hebrew MS. points out the erroneousness of division here (comp. Delitzsch, Comm.).}<\/p>\n

2. Would not one say, then; that the trouble would be over now? And how often we think it is; when in fact we have but been lifted up on the crest of a wave, which presently sinks deeper than before. Thus the second part of the psalm reveals worse perplexity than the first. The distance between the soul and God is more evident; there seems a more positive breach; though the eye is turned as ever imploringly toward Him. It is here that we can localize the place of distance as the land of Jordan and the Hermons, the hill Mizar.” The significance of this we have already seen. “My soul is cast down;” says the speaker; and the voices of nature which surround him seem full of a might by which he is confounded and cast down: “deep calleth unto deep at the noise of Thy cataracts: all Thy breakers and billows are gone over me.”<\/p>\n

But again he rises with more assured confidence. “Jehovah” -and here for the first time the covenant-Name, the pledge of unchangeable faithfulness, is used -“Jehovah will command His loving-kindness in the daytime; and in the night shall His song be with me, -prayer to the God of my life.”<\/p>\n

Still the conflict is real; experience is against experience. God is his Rock; and yet God has; as far as experience goes, forsaken him. He urges it to God Himself; and the bitterness of the oppression of the enemy; who with his unanswerable taunts reproaches him with this forsaking of God; -crushing his bones with it, as he says; making his strength collapse at the thought. Yet even while he says it; faith rallies and turns defeat into victory with its old self-rebuke, “Why art thou cast down?” and he reaffirms his former confidence.<\/p>\n

Fuente: Grant’s Numerical Bible Notes and Commentary<\/b><\/i><\/h4>\n

Psa 42:1-2. As the hart panteth , tagnarog, brayeth: The word is strong, and expresses that eagerness and fervency of desire, which extreme thirst may be supposed to raise in an animal almost spent in its flight from the pursuing dogs. Nothing can give us a higher idea of the psalmists ardent and inexpressible longing to attend the public worship of God than the burning thirst of such a hunted creature for a cooling and refreshing draught of water. So panteth my soul after thee, O God After the enjoyment of thee in thy sanctuary, as appears from Psa 42:4. My soul thirsteth for God Thirst is more vehement than hunger, and more impatient of dissatisfaction; for the living God Him who is the eternal spring of life and comfort. This he mentions as a just cause of his thirst. He did not thirst after vain, useless idols, but after the only true and living God, who was his life, and the length of his days, Deu 30:20; without whose presence and favour David accounted himself for a dead and lost man; when shall I come and appear before God In the place of his special presence and public worship? When, when will the happy hour return that I shall once more have access to his tabernacle, where he manifests his presence, and from which I am now driven by them who seek my life? Archbishop Sharps Sermons, vol. 3. p. 2.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Psa 42:3. Tears have been my meat. I abstained from food to indulge in grief: my sorrows have superseded the desire of food.<\/p>\n

Psa 42:6. The hill Mizar; the little hill on which Zoar was built, to which Lot and his daughters fled.<\/p>\n

Psa 42:7. Deep calleth unto deep at the noise of thy waterspouts. Waterspouts at sea are very analogous to whirlwinds on land. They are never noticed but in dark and rainy weather. They are seen from the deck of a ship to arise in the midst of a thick cloud as dark pillars; and if very near, in colour they resemble that of smoke when it issues from wet straw; but at a distance, the colour resembles a little thick cloud with tremendous rain. In these pillars the water ascends with a hissing gentle noise, and in their whirl they cast the spray around, but much slower than the dust in a whirlwind. When the thick column of vapour has reached a certain height, and becomes too heavy for the electric fluid, or the whirling current of air which it rolls, the head of the column begins to settle, and gives the form of a trumpet to the pillar of vapour. Sometimes the whole column inclines away, leaning towards the surface of the sea; and when several have been seen at once, they will sometimes cross each other like the letter X; but still slowly rolling, and apparently not swifter than the clouds. If one of these happen to touch a ship, it washes the deck with a torrent of water fresh as the rain, and not unfrequently endangers the sails and rigging by its weight and motion. Hence ships endeavour to avoid them, or fire a cannon shot into the midst of the cloud. Mr. John Daniel, of Coverack, observed one near the Lizard point, which had a very massy and inclined column; and it rolled in the clouds with a velocity which, in his opinion, would have completely stripped any ship of its rigging. Thus they who do business on great waters, see the wonderful works of the Lord. When they fall on the land, they sometimes devastate fields and houses in their course.<\/p>\n

REFLECTIONS.PSALM 42. 43.<\/p>\n

These two psalms were originally one, and it is difficult to account for their being divided. They both close with the same reviving chorus. David composed them beyond the Jordan, and in the vicinity of mount Hermon, when he fled from Absalom; and to that cruel and unnatural revolt we are indebted, under God, for some of his most pathetic pieces. The first object which pierced his soul in exile, was banishment from the house and altar of the Lord. He was perfectly acquainted with the omnipresence of the Maker of heaven and earth; yet no place was so dear to the pious Jew as the mercyseat. Therefore as the hart, the hunted hart, pants to cool his body in pools of water, so his soul panted for the river, whose streams make glad the city of God. How then will those christians appear, who discover so great an indifference to the means of grace?<\/p>\n

The second cause of Davids grief was, that the infidel and rebellious crowd should now display their wanton wit in deriding the confidence he had ever reposed in the peculiar promises of God. Hearing of his flight, and presuming he was now for ever lost, they exclaimed, Where is now thy God. This was the more afflictive, as he had gone with those men to the house of God, and headed their devotion in all public days of joy and thanksgiving. Hence we should learn to trust in God alone, and not repose too much confidence in men, not even in the best of men.<\/p>\n

We have next the power of faith, which can support the soul in the most afflictive situations. Davids army was small, the rebels were numerous and wicked beyond a name. His flight was attended with a thousand humiliations, and the revolt of his favourite son was connected with crimes peculiarly mortifying to the sire. So circumstanced, day and night he enjoyed his tears, instead of meat. All around him was impervious gloom; yet even then faith broke into his mind with rays of confidence and hope; and assuming the soul of a prophet and a king, he said, Why art thou cast down, oh my soul? Why art thou disquieted within me? Hope thou in God, for I shall yet praise him.<\/p>\n

Providence presently realized his confidence; the rebels were defeated, many of the fugitives were driven over the precipice, in the wood of Ephraim; the kingdom was purified of a vast throng of incorrigible men, and the Lord brought back the king to his altar and his holy hill. Oh how good is the Lord to those who trust in his word: how bright are the beams of the sun after a dark and cloudy day. He who has God for his portion should never yield to despair.<\/p>\n

Whether we are overwhelmed with spiritual despondency and gloom, whether involved in family afflictions, or overtaken with national calamities, let us fix our eye and heart steadfastly on the promises of God, and wait the issues of his holy will. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Psalms 42, 43. Originally these two Pss. were one. This is proved by the long refrain common to each, Why art thou cast down, O my soul, etc. It recurs in Psa 42:5; Psa 42:11 and Psa 43:5, and thus divides the Ps. into fairly equal portions. The theme, moreover, is the same in both, and Psalms 43 is an orphan Ps. (p. 366), i.e. it has no title, because it did not originally rank as an independent poem.<\/p>\n

Psa 42:1-5. The misery of exile from the Temple and the memory of happy worship there. Psa 42:1. For hart read with many scholars hind. Grammar requires a feminine subject.<\/p>\n

Psa 42:2. Read by a change in the pointing, and see God. Probably the other reading, appear before God, is due to fear of anthropomorphism.<\/p>\n

Psa 42:4. The rendering led them presupposes a slight correction of the Heb. text, and even then the meaning is doubtful.<\/p>\n

Psa 42:6-11. The poet lives far north, below the peaks of Hermon (notice the plural form) and near Mizar. Nothing is known of the last mountain. The evil is aggravated by the winter floods and by the fierce hatred of his enemies. Several cataracts would be audible at one place, so that they seemed to answer each other.<\/p>\n

Psa 42:8-11 appears to be out of harmony with the context; the insertion of yet (8) is illegitimate.<\/p>\n

Psa 42:10. Render crushing (mg.).<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

PSALM 42<\/p>\n

The experience of a godly man, expressing the confidence in God of the believing remnant of the Jews in the latter days, when cast out of Jerusalem.<\/p>\n

The great theme of the psalm is the faith of the soul in God Himself. Cast out of the land, and cut off from the blessings of the sanctuary, the soul clings to God as its only resource, when all else is gone.<\/p>\n

(vv. 1-2) The distressing circumstances create a soul thirst for God – the living God. As the water brooks revive the panting hart, so the soul looks to God as the life-giving One, to revive his soul; while waiting for the time when he will appear before God in His sanctuary.<\/p>\n

(vv. 3-4) The sorrows of the godly man arise from his being surrounded by scoffers when cut off from his privileges. Scoffers take occasion by circumstances, in which the soul is apparently forsaken, to continually raise the taunt, Where is thy God? Moreover the soul is distressed as it sees the enemy in possession of the temple, where, in past days, it had worshipped God in company with His people. Privileges once enjoyed are valued more deeply now that they are lost.<\/p>\n

(v. 5) However, the memory of the enjoyment of past blessings leads the soul to rebuke its present despondency; and encourages it to hope in God for the future. What God is in Himself, not what we may chance to feel Him in this or that moment to be, that is our hope. My soul…hope thou in God. Looking beyond the present gloom the godly man can say, I shall yet praise him for the health of his countenance. The enemy is against him, but the face of God is toward him; and if God be for him who can be against him?<\/p>\n

(vv. 6-8) Nevertheless, present circumstances are such that the soul is cast down, though it ceases not to remember God from the dreary mountain places beyond Jordan, to which it has been banished. There his calamities are compared to floods and waves allowed by God to overwhelm his soul. Nevertheless the godly man looks on to the coming day when Jehovah will command His loving-kindness. In the meantime his night will be relieved by praise and prayer (cp. Act 16:25).<\/p>\n

(vv. 9-11) In the assurance of the coming day, the godly man stays his soul upon God as his rock. He may have to meet storms of opposition from enemies that oppress and reproach him, as they continually say Where is thy God? but no storm can move or shake the Rock in which he trusts. The circumstances may lead him to cry, Why hast thou forgotten me? Nonetheless, God being his rock, he can again rebuke the natural tendency to despondency by saying, Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God. Then with renewed confidence the soul can add, I shall yet praise him, who is the health of my countenance, and my God. The favour of God’s countenance (v. 5) becomes the health of the countenance of the godly man.<\/p>\n

Fuente: Smith’s Writings on 24 Books of the Bible<\/b><\/i><\/h4>\n

42:1 [To the chief Musician, Maschil, {a} for the sons of Korah.] As the hart {b} panteth after the water brooks, so panteth my soul after thee, O God.<\/p>\n

(a) As a treasure to be kept by them, who were of the number of the Levites.<\/p>\n

(b) By these comparisons of the thirst and panting, he shows his fervent desire to serve God in his temple.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

II. BOOK 2: CHS. 42-72<\/span><\/p>\n

In Book 1, all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well, even though they do not bear his name (cf. Act 4:25). In Book 2, the titles identify David as the writer of 18 psalms (Psalms 51-65, 68-70). He may also have written those bearing the notation, "of the sons of Korah" (Psalms 42, 44-49). The sons of Korah (cf. Num 26:10-11) were distinguished musicians (1Ch 6:31-48). Korah was a great-grandson of Levi who rebelled against Moses’ leadership (Num 16:1-2). Some scholars believe David wrote these psalms for the sons of Korah to perform. Others believe the sons of Korah composed them. There is great similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalms 50, and Solomon composed Psalms 72. Psalms 43, 66, 67, , 71 are anonymous.<\/p>\n

The name "Elohim" occurs 164 times in this section of the Psalms, and the name "Yahweh" ("LORD") appears only 30 times. [Note: Merrill, "Psalms," p. 428.] <\/span> Thus one might think of this book as "the book of Elohim."<\/p>\n

Psalms 42<\/span><\/p>\n

Some ancient Hebrew manuscripts united Psalms 42, 43 as one. This is understandable since the same refrain occurs in both of them (cf. Psa 42:5; Psa 42:11; Psa 43:5). Psalms 42 expresses the writer’s yearning for God. [Note: For the meaning of Maskil, see my note on Psalms 32.] <\/span> It consists of two stanzas, each of which ends with the same refrain. Both psalms are individual laments.<\/p>\n

The superscription identifies the sons of Korah as the writers (or recipients) of this psalm.<\/p>\n

"Korah, Asaph, Heman, and Ethan are all associated with the service and music of the sanctuary in David’s reign. During Ezra and Nehemiah’s time (fifth century B.C.), the temple singers were still called the ’sons of Asaph.’ In view of the long and continued service of these temple servants, we cannot be absolutely sure when these psalms were composed, but whether they were written in the time of David or as late as Ezra, they are still Davidic associates, and that seems to reinforce the Davidic nature of these collections." [Note: Bullock, p. 63.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

1. The psalmist’s longing for God 42:1-5<\/span><\/p>\n

The writer suffered at the hands of tormenting enemies. He longed for God, whom he confidently expected to be able to praise in the future when the Lord would deliver him.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

As water from a brook sustains a deer physically, so God Himself sustains people spiritually (cf. Joh 4:14). The psalmist was thirsty for God. He could not obtain the refreshment he needed yet, but he looked forward to finding it soon.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Psa 42:1-11, Psa 43:1-5<\/p>\n

THE second book of the Psalter is characterised by the use of the Divine name “Elohim” instead of “Jehovah.” It begins with a cluster of seven psalms (reckoning Psa 42:1-11; Psa 43:1-5, as one) of which the superscription is most probably regarded as ascribing their authorship to “the sons of Korach.” These were Levites, and (according to 1Ch 9:19 seq.) the office of keepers of the door of the sanctuary had been hereditary in their family from the time of Moses. Some of them were among the faithful adherents of David at Ziklag, {1Ch 12:6} and in the new model of worship inaugurated by him the Korachites were doorkeepers and musicians. They retained the former office in the second Temple. {Neh 11:19} The ascription of authorship to a group is remarkable, and has led to the suggestion that the superscription does not specify the authors, but the persons for whose use the psalms in question were composed. The Hebrew would bear either meaning; but if the latter is adopted, all these psalms are anonymous. The same construction is found in Book 1 in Psa 25:1-22; Psa 26:1-12; Psa 27:1-14; Psa 28:1-9; Psa 35:1-28; Psa 37:1-40 where it is obviously the designation of authorship, and it is naturally taken to have the same force in these Korachite psalms. It has been ingeniously conjectured by Delitzsch that the Korachite psalms originally formed a separate collection entitled “Songs of the Sons of Korach,” and that this title afterwards passed over into the superscriptions when they were incorporated in the Psalter. It may have been so, but the supposition is unnecessary. It was not exactly literary fame which psalmists hungered for. The actual author, as one of a band of kinsmen who worked and sang together, would, not unnaturally, be content to sink his individuality and let his song go forth as that of the band. Clearly the superscriptions rested upon some tradition or knowledge, else defective information would not have been acknowledged as it is in this one; but some name would have been coined to fill the gap.<\/p>\n

The two psalms (Psa 42:1-11, Psa 43:1-5) are plainly one. The absence of a title for the second, the identity of tone throughout, the recurrence of several phrases, and especially of the refrain, put this beyond doubt. The separation, however, is old, since it is found in the LXX. It is useless to speculate on its origin.<\/p>\n

There is much in the psalms which favours the hypothesis that the author was a Korachite companion of Davids in his flight before Absalom; but the locality, described as that of the singer, does not entirely correspond to that of the kings retreat, and the description of the enemies is not easily capable of application in all points to his foes. The house of God is still standing, the poet has been there recently, and hopes soon to return and render praise. Therefore the psalm must be pre-exilic; and while there is no certainty attainable as to date, it may at least be said that the circumstances of the singer present more points of contact with those of the supposed Korachite follower of Davids fortunes on the uplands across Jordan than with those of any other of the imaginary persons to whom modern criticism has assigned the poem. Whoever wrote it has given immortal form to the longings of the soul after God. He has fixed forever and made melodious a sigh.<\/p>\n

The psalm falls into three parts, each closing with the same refrain. Longings and tears, remembrances of festal hours passed in the sanctuary melt the singers soul, while taunting enemies hiss continual sarcasms at him as forsaken by his God. But his truer self silences these lamentations, and cheers the feebler “soul” with clear notes of trust and hope, blown in the refrain, like some trumpet clang rallying dispirited fugitives to the fight. The stimulus serves for a moment; but once more courage fails, and once more, at yet greater length and with yet sadder tones, plaints and longings are wailed forth. Once more, too, the higher self repeats its half-rebuke, half-encouragement. So ends the first of the psalms; but obviously it is no real ending, for the victory over fear is not won, and longing has not become blessed. So once more the wave of emotion rolls over the psalmist, but with a new aspect which makes all the difference. He prays now; he had only remembered and complained and said that he would pray before. Therefore now he triumphs, and though he still is keenly conscious of his enemies, they appear but for a moment, and though he still feels that he is far from the sanctuary, his heart goes out in hopeful visions of the gladness of his return thither, and he already tastes the rapture of the joy that will then flood his heart. Therefore the refrain comes for a third time; and this time the longing, trembling soul continues at the height to which the better self has lifted it, and silently acknowledges that it need not have been cast down. Thus the whole song is a picture of a soul climbing, not without backward slips, from the depths to the heights, or, in another aspect, of the transformation of longing into certainty of fruition, which is itself fruition after a kind.<\/p>\n

Perhaps the singer had seen, during his exile on the eastern side of Jordan, some gentle creature, with open mouth and heaving flanks, eagerly seeking in dry wadies for a drop of water to cool her outstretched tongue; and the sight had struck on his heart as an image of himself longing for the presence of God in the sanctuary. A similar bit of local colour is generally recognised in Psa 42:7. Nature reflects the poets moods, and overmastering emotion sees its own analogues everywhere. That lovely metaphor has touched the common heart as few have done, and the solitary singers plaint has fitted all devout lips. Injustice is done it, if it is regarded merely as the longing of a Levite for approach to the sanctuary. No doubt the psalmist connected communion with God and presence in the Temple more closely together than they should do who have heard the great charter, “neither in this mountain, nor in Jerusalem”; but, however the two things were coupled in his mind, they were sufficiently separate to allow of approach by longing and prayer while distant in body, and the true object of yearning was not access to the Temple, but communion with the God of the Temple.<\/p>\n

The “soul” is feminine in Hebrew, and is here compared to the female deer, for “pants” is the feminine form of the verb, though its noun is masculine. It is better therefore to translate “hind” than “hart.” The “soul” is the seat of emotions and desires. It “pants” and “thirsts,” is “cast down” and disquieted; it is “poured out”; it can be bidden to “hope.” Thus tremulous, timid, mobile, it is beautifully compared to a hind. The true object of its longings is always God, however little it knows for what it is thirsting. But they are happy in their very yearnings who are conscious of the true direction of these, and can say that it is God for whom they are athirst. All unrest of longing, all fever of thirst, all outgoings of desire, are feelers put out blindly, and are only stilled when they clasp Him. The correspondence between mans needs and their true object is involved in that name “the living God”; for a heart can rest only in one all-sufficient Person, and must have a heart to throb against. Neither abstractions nor dead things can still its cravings. That which does must be living. But no finite being can still them; and after all sweetnesses of human loves and helps of human strengths the souls thirst remains unslaked, and the Person who is enough must be the living God. The difference between the devout and the worldly man is just that the one can only say, “My soul pants and thirsts,” and the other can add “after Thee, O God.” This mans longing was intensified by his unwilling exile from the sanctuary, a special privation to a door keeper of the Temple. His situation and mood closely resemble those in another Korachite psalm (Psa 84:1-12), in which, as here, the soul “faints for the courts of the Lord,” and as here the panting hind, so there the glancing swallows flitting about the eaves are woven into the song. Unnamed foes taunt the psalmist with the question, “Where is thy God?” There is no necessity to conclude that these were heathens, though the taunt is usually put into heathen lips {Psa 79:10; Psa 52:2} but it would be quite as natural from co-religionists, flouting his fervour and personal grasp of God and taking his sorrows as tokens of Gods abandonment of him. That is the worlds way with the calamities of a devout man, whose humble cry, “My God,” it resents as presumption or hypocrisy. But even these bitter sarcasms are less bitter than the remembrance of “happier things,” which is his “sorrows crown of sorrow.” Yet, with the strange but universal love of summoning up remembrance of departed joys, the psalmist finds a certain pleasure in the pain of recalling how he. a Levite, led the festal march to the Temple, and in listening in fancy again to the shrill cries of joy which broke from the tumultuous crowd. The form of the verbs “remember” and “pour out” in Psa 42:4 indicates set purpose. The higher self arrests this flow of self-pity and lamentation. The feminine soul has to give account of her moods to calmer judgment, and to be lifted and steadied by the strong spirit. The preceding verses have given ample reason why she has been dejected, but now she is summoned to repeat them to a judicial ear. The insufficiency of the circumstances described to warrant the vehement emotions expressed is implied in the summons. Feeling has to vindicate its rationality or to suppress itself, and its grounds have often only to be stated to the better self, to be found altogether disproportioned to the storm they have raised. It is a very elementary but necessary lesson for the conduct of life that emotion of all sorts, sad or glad, religious or other, needs rigid scrutiny and firm control, sometimes stimulating and sometimes chilling. The true counterpoise to its excess lies in directing it to God and in making Him the object of hope and patient waiting. Emotion varies, but God is the same. The facts on which faith feeds abide while faith fluctuates. The secret of calm is to dwell in that inner chamber of the secret place of the Most High, which whoso inhabits “heareth not the loud winds when they call,” and is neither dejected nor uplifted, neither disturbed by excessive joys nor torn by anxieties.<\/p>\n

Psa 42:5 has the refrain in a form slightly different from that of the other two instances of its occurrence. {Psa 42:11 and Psa 43:5} But probably the text is faulty. The shifting of the initial word of Psa 42:6 to the end of Psa 42:5, and the substitution of My for His, bring the three refrains into line, and avoid the harsh expression “help of His countenance.” Since no reason for the variation is discernible, and the proposed slight change of text improves construction and restores uniformity, it is probably to be adopted. If it is, the second part of the psalm is also conformed to the other two in regard to its not beginning with the Divine name.<\/p>\n

The break in the clouds is but momentary, and the grey wrack fills the sky once more. The second part of the psalm takes up the question of the refrain, and first reiterates with bitter emphasis that the soul is bowed down, and then pours out once more the stream of reasons for dejection. But the curb has not been applied quite in vain, for throughout the succeeding verses there is a striking alternation of despondency and hope. Streaks of brightness flash through the gloom. Sorrow is shot with trust. This conflict of opposite emotions is the characteristic of the second part of the psalm, while that of the first part is an all but unrelieved predominance of gloom, and that of the third an all but undisputed victory of sunshine. Naturally this transition strophe is marked by the mingling of both. In the former part, memory was the handmaid of sorrow, and came involuntarily, and increased the singers pain; but in this part he makes an effort of will to remember, and in remembrance finds an antidote to sorrow. To recall past joys adds stings to present grief, but to remember God brings an anodyne for the smart. The psalmist is far from the sanctuary, but distance does not hinder thought. This mans faith was not so dependent on externals that it could not come close to God while distant from His temple. It had been so far strengthened by the encouragement of the refrain that the reflux of sadness at once rouses it to action. “My soul is cast down; therefore let me remember Thee.” With wise resolve he finds in dejection a reason for nestling closer to God. In reference to the description of the psalmists locality, Cheyne beautifully says, “The preposition from is chosen (rather than in) with a subtle purpose. It suggests that the psalmists faith will bridge over the interval between himself and the sanctuary: I can send my thoughts to Thee from the distant frontier” (in loc.). The region intended seems to be “the northeastern corner of Palestine, near the lower slopes of Hermons” (Cheyne. u.s.). The plural “Hermons” is probably used in reference to the group of crests. “Mizar” is probably the name of a hill otherwise unknown, and specifies the singers locality more minutely, though not helpfully to us. Many ingenious attempts have been made to explain the name either as symbolical or as a common noun, and not a proper name, but these need not be dealt with here. The locality thus designated is too far north for the scene of Davids retreat before Absalom, unless we give an unusual southward extension to the names; and this makes a difficulty in the way of accepting the hypothesis of the authors having been in his retinue.<\/p>\n

The twofold emotions of Psa 42:6 recur in Psa 42:7-8, where we have first renewed despondency and then reaction into hope. The imagery of floods lifting up their voices, and cataracts sounding as they fall, and breaking waves rolling over the half-drowned psalmist has been supposed to be suggested by the scenery in which he was; but the rushing noise of Jordan in its rocky bed seems scarcely enough to deserve being described as “flood calling to flood,” and “breakers and rollers” is an exaggeration if applied to any commotion possible on such a stream. The imagery is so usual that it needs no assumption of having been occasioned by the poets locality. The psalmist paints his calamities as storming on him in dismal continuity, each “flood” seeming to summon its successor. They rush upon him, multitudinous and close following; they pour down on him as with the thunder of descending cataracts; they overwhelm him like the breakers and rollers of an angry ocean. The bold metaphors are more striking when contrasted with the opposite ones of the first part. The dry and thirsty land there and the rush of waters here mean the same thing, so flexible is nature in a poets hands.<\/p>\n

Then follows a gleam of hope, like a rainbow spanning the waterfall. With the alternation of mood already noticed as characteristic, the singer looks forward, even from the midst of overwhelming seas of trouble, to a future day when God will give His angel, Mercy or Lovingkindness, charge concerning him and draw him out of many waters. That day of extrication will surely be followed by a night of music and of thankful prayer (for supplication is not the only element in prayer) to Him who by His deliverance has shown Himself to be the “God of” the rescued mans “life.” The epithet answers to that of the former part, “the living God,” from which it differs by but one additional letter. He who has life in Himself is the Giver and Rescuer of our lives, and to Him they are to be rendered in thankful sacrifice. Once more the contending currents meet in Psa 42:9 and Psa 42:10, in the former of which confidence and hope utter themselves in the resolve to appeal to God and in the name given to Him as “my Rock”; while another surge of despondency breaks, in the question in which the soul interrogates God, as the better self had interrogated her, and contrasts almost reproachfully Gods apparent forgetfulness, manifested by His delay in deliverance with her remembrance of Him. It is not a question asked for enlightenments sake but is an exclamation of impatience, if not of rebuke. Psa 42:10 repeats the enemies taunt, which is there represented as like crushing blows which broke the bones. And then once more above this conflict of emotion soars the clear note of the refrain, summoning to self-command, calmness, and unfaltering hope.<\/p>\n

But the victory is not quite won, and therefore Psa 43:1-5, follows. It is sufficiently distinct in tone to explain its separation from the preceding, inasmuch as it is prayer throughout, and the note of joy is dominant, even while an undertone of sadness links it with the previous parts. The unity is vouched by the considerations already noticed, and by the incompleteness of Psa 42:1-11 without such triumphant close and of Psa 43:1-5 without such despondent beginning. The prayer of Psa 43:1-2, blends the two elements, which were at war in the second part; and for the moment the darker is the more prominent. The situation is described as in the preceding parts. The enemy is called a “loveless nation.” The word rendered “loveless” is compounded of the negative prefix and the word which is usually found with the meaning of “one whom God favours,” or visits with lovingkindness. It has been much disputed whether its proper signification is active (one who shows lovingkindness) or passive (one who receives it). But, considering that lovingkindness is in the Psalter mainly a Divine attribute, and that, when a human excellence, it is regarded as derived from and being the echo of experienced Divine mercy, it is best to take the passive meaning as the principal, though sometimes, as unmistakably here, the active is more suitable. These loveless people are not further defined, and may either have been Israelites or aliens. Perhaps there was one “man” of special mischief prominent among them, but it is not safe to treat that expression as anything but a collective. Psa 43:2 looks back to Psa 42:9, the former clause in each verse being practically equivalent, and the second in 43 (Psa 43:2), being a quotation of the second in Psa 42:9, with a variation in the form of the verb to suggest more vividly the picture of weary, slow, dragging gait, fit for a man clad in mourning garb.<\/p>\n

But the gloomier mood has shot its last bolt. Grief which finds no fresh words is beginning to dry up. The stage of mechanical repetition of complaints is not far from that of cessation of them. So the higher mood conquers at last, and breaks into a burst of joyous petition, which passes swiftly into realisation of the future joys whose coming shines thus far off. Hope and trust hold the field. The certainty of return to the Temple overbears the pain of absence from it, and the vivid realisation of the gladness of worshipping again at the altar takes the place of the vivid remembrance of former festal approach thither. It is the prerogative of faith to make pictures drawn by memory pale beside those painted by hope. Light and Troth-i.e., Lovingkindness and Faithfulness in fulfilling promises-are like two angels, despatched from the presence-chamber of God, to guide with gentleness the exiles steps. That is to say, because God is mercy and faithfulness, the return of the psalmist to the home of his heart is sure. God being what He is, no longing soul can ever remain unsatisfied. The actual return to the Temple is desired because thereby new praise will be occasioned. Not mere bodily presence there, but that joyful outpouring of triumph and gladness, is the object of the psalmists longing. He began with yearning after the living God. In his sorrow he could still think of Him at intervals as the help of his countenance and call Him “my God.” He ends with naming Him “the gladness of my joy.” Whoever begins as he did will finish where he climbed. The refrain is repeated for a third time, and is followed by no relapse into sadness. The effort of faith should be persistent, even if old bitternesses begin again and “break the low beginnings of content”; for, even if the wild waters burst through the dam once and again, they do not utterly wash it away, and there remains a foundation on which it may be built up anew. Each swing of the gymnast lifts him higher until he is on a level with a firm platform on which he can spring and stand secure. Faith may have a long struggle with fear, but it will have the last word, and that word will be “the help of my countenance and my God.”<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God. 1. As a hind which panteth for water-brooks, So panteth my soul for Thee, O God. Render hind, not hart, for the verb is feminine, and the timorous hind … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 42:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14568","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14568","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14568"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14568\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14568"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14568"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14568"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}