Psalms 42 commentary

The psalmist looked to the Lord as his chief good, and set his heart upon him accordingly; casting anchor thus at first, he rides out the storm. A gracious soul can take little satisfaction in God's courts, if it do not meet with God himself there. Living souls never can take up their rest any where short of a living God. To appear before the Lord is the desire of the upright, as it is the dread of the hypocrite. Nothing is more grievous to a gracious soul, than what is intended to shake its confidence in the Lord. It was not the remembrance of the pleasures of his court that afflicted David; but the remembrance of the free access he formerly had to God's house, and his pleasure in attending there. Those that commune much with their own hearts, will often have to chide them. See the cure of sorrow. When the soul rests on itself, it sinks; if it catches hold on the power and promise of God, the head is kept above the billows. And what is our support under present woes but this, that we shall have comfort in Him. We have great cause to mourn for sin; but being cast down springs from unbelief and a rebellious will; we should therefore strive and pray against it.

The way to forget our miseries, is to remember the God of our mercies. David saw troubles coming from God's wrath, and that discouraged him. But if one trouble follow hard after another, if all seem to combine for our ruin, let us remember they are all appointed and overruled by the Lord. David regards the Divine favour as the fountain of all the good he looked for. In the Saviour's name let us hope and pray. One word from him will calm every storm, and turn midnight darkness into the light of noon, the bitterest complaints into joyful praises. Our believing expectation of mercy must quicken our prayers for it. At length, is faith came off conqueror, by encouraging him to trust in the name of the Lord, and to stay himself upon his God. He adds, And my God; this thought enabled him to triumph over all his griefs and fears. Let us never think that the God of our life, and the Rock of our salvation, has forgotten us, if we have made his mercy, truth, and power, our refuge. Thus the psalmist strove against his despondency: at last his faith and hope obtained the victory. Let us learn to check all unbelieving doubts and fears. Apply the promise first to ourselves, and then plead it to God.

PSALM 42

In the first place, David shows that when he was forced to flee by reason of the cruelty of Saul, and was living in a state of exile, what most of all grieved him was, that he was deprived of the opportunity of access to the sanctuary; for he preferred the service of God to every earthly advantage. In the second place, he shows that being tempted with despair, he had in this respect a very difficult contest to sustain. In order to strengthen his hope, he also introduces prayer and meditation on the grace of God. Last of all, he again makes mention of the inward conflict which he had with the sorrow which he experienced.

To the chief musician. A lesson of instruction to the sons of Korah.

The name of David is not expressly mentioned in the inscription of this psalm. Many conjecture that the sons of Korah were the authors of it. This, I think, is not at all probable. As it is composed in the person of David, who, it is well known, was endued above all others with the spirit of prophecy, who will believe that it was written and composed for him by another person? He was the teacher generally of the whole Church, and a distinguished instrument of the Spirit. He had already delivered to the company of the Levites, of whom the sons of Korah formed a part, other psalms to be sung by them. What need, then, had he to borrow their help, or to have recourse to their assistance in a matter which he was much better able of himself to execute than they were? To me, therefore, it seems more probable, that the sons of Korah are here mentioned because this psalm was committed as a precious treasure to be preserved by them, as we know that out of the number of the singers, some were chosen and appointed to be keepers of the psalms. That there is no mention made of David’s name does not of itself involve any difficulty, since we see the same omission in other psalms, of which there is, notwithstanding, the strongest grounds for concluding that he was the author. As to the word משכיל, maskil, I have already made some remarks upon it in the thirty-second psalm. This word, it is true, is sometimes found in the inscription of other psalms besides those in which David declares that he had been subjected to the chastening rod of God. It is, however, to be observed, that it is properly applied to chastisements, since the design of them is to instruct the children of God, when they do not sufficiently profit from doctrine. As to the particular time of the composition of this psalm, expositors are not altogether agreed. Some suppose that David here complains of his calamity, when he was expelled from the throne by his son Absalom. But I am rather disposed to entertain a different opinion, founded, if I mistake not, upon good reasons. The rebellion of Absalom was very soon suppressed, so that it did not long prevent David from approaching the sanctuary. And yet, the lamentation which he here makes refers expressly to a long state of exile, under which he had languished, and, as it were, pined away with grief. It is not the sorrow merely of a few days which he describes in the third verse; nay, the scope of the entire composition will clearly show that he had languished for a long time in the wretched condition of which he speaks. It has been alleged as an argument against referring this psalm to the reign of Saul, that the ark of the covenant was neglected during his reign, so that it is not very likely that David at that time conducted the stated choral services in the sanctuary; but this argument is not very conclusive: for although Saul only worshipped God as a mere matter of form, yet he was unwilling to be regarded in any other light than as a devout man. And as to David, he has shown in other parts of his writings with what diligence he frequented the holy assemblies, and more especially on festival days. Certainly, these words which we shall meet with in Psalm 55:14, “We walked unto the house of God in company,” relate to the time of Saul.

Psalm 42:1-3

1. As the hart crieth Horsley also reads, “crieth.” In the Hebrew it is “brayeth.” In Hebrew there are distinct words to mark the peculiar cries of the hart, the bear, the lion, the zebra, the wolf, the horse, the dog, the cow, and the sheep. The distressing cry of the hart seems to be here expressed. Being naturally of a hot and sanguine constitution, it suffers much from thirst in the Oriental regions. When in want of water, and unable to find it, it makes a mournful noise, and eagerly seeks the cooling river; and especially when pursued over the dry and parched wilderness by the hunter, it seeks the stream of water with intense desire, and braying plunges into it with eagerness, as soon as it has reached its wished-for banks, at once to quench its thirst and escape its deadly pursuers. It is the female hart which is here meant, as “brayeth” is feminine, and as the reading of the LXX. also shows, which is, ἡ ἔλσφος for the fountains of water, so my soul crieth after thee, O Jehovah! 2. My soul hath thirsted for God, even for the living God: when shall I come to appear before the face of God? 3. My tears have been my bread day and night, while they say daily to me, Where is thy God?

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, “Qui ne soucient pas beaucoup d’estre privez de ces moyens.” — Fr. 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, “C’est assavoir, es ceremonies externes commandees en la Loy.” — Fr. marg. “That is to say, in the external ceremonies commanded by the Law.” 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.

PSALM 42

Psa 42:1-11. Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain.

1-2. Compare (Psa 63:1).

panteth--desires in a state of exhaustion.

3. Where is thy God?--implying that He had forsaken him (compare 2Sa 16:7; Psa 3:2; 22:8).

4. The verbs are properly rendered as futures, "I will remember," &c.,--that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.

5. Hence he chides his despondent soul, assuring himself of a time of joy.

help of his countenance--or, "face" (compare Nu 6:25; Psa 4:6; 16:11).

6. Dejection again described.

therefore--that is, finding no comfort in myself, I turn to Thee, even in this distant "land of Jordan and the (mountains) Hermon, the country east of Jordan.

hill Mizar--as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.

7. The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.

8. Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.

9-10. in view of which [Psa 42:8], he dictates to himself a prayer based on his distress, aggravated as it was by the cruel taunts and infidel suggestions of his foes.

11. This brings on a renewed self-chiding, and excites hopes of relief.

health--or help.

of my countenance--(compare Psa 42:5) who cheers me, driving away clouds of sorrow from my face.

my God--It is He of whose existence and favor my foes would have me doubt.

As the hart panteth after the water brooks - The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard hunted, and nearly spent, he will take to some river or brook, in which," says Tuberville, "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, all but his very nose; 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 as their last refuge." - Tuberville's Art of Venerie, chapter 40: Lond. 4th., 1611.

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. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God, for the living God! for him who can give life, and save from death.

When shall I come - When, when shall I have the privilege of appearing in his courts before God? In the mouth of a Christian these words would import: "When shall I see my heavenly country? When shall I come to God, the Judge of all, and to Jesus, the Mediator of the new covenant?" He who is a stranger and a pilgrim here below, and feels a heart full of piety to God, may use these words in this sense; but he who feels himself here at home, whose soul is not spiritual, wishes the earth to be eternal, and himself eternal on it - feels no panting after the living God.

My tears have been my meat day and night - My longing has been so intense after spiritual blessings, that I have forgotten to take my necessary food; and my sorrow has been so great, that I have had no appetite for any. I feel more for the honor of my God and his truth than for myself, when the idolaters, who have thy people in captivity, insultingly cry, Where is thy God?

When I remember these things - Or, these things I shall remember. They often occur to me, and sharpen my distressful feelings. My soul is dissolved, becomes weak as water, when I reflect on what I have had, and on what I have lost. Or, I pour out my soul to myself in deep regrets and complaints, when reflecting on these things. I once enjoyed all the ordinances of God, and now I have none. I once had the joyous communion of saints in God's ordinances; but that communion no longer exists, for there are no ordinances to support it. There was a multitude to worship God in public; with these I often went: but alas, this is no more; now there are found only a few solitary individuals who sigh for the desolations of Zion. There we had our holy days, our appointed feasts, to commemorate the wonderful works of the Lord; now there are no processions, no festivals, no joyous assemblies; all is desolation in Zion, and all is mourning in our captivity. I have endeavored to give a general sense to this verse, but there are several difficulties in it; and different commentators and critics have given it a great variety of translations, and as many different meanings. My plan will not permit me to follow them. Much may be seen in Dr. Horsley's work on this verse.

Why art thou cast down, O my soul? - Bad as the times are, desolate as Jerusalem is, insulting as are our enemies, hopeless as in the sight of man our condition may be, yet there is no room for despair. All things are possible to God. We have a promise of restoration; he is as good as he is powerful; hope therefore in him.

I shall yet praise him - For my restoration from this captivity. He is the health of my soul. I shall have the light and help of his countenance, his approbation, and a glorious deliverance wrought by his right hand.

O my God, my soul is cast down - It is impossible for me to lighten this load; I am full of discouragements, notwithstanding I labor to hope in thee.

Therefore untill I remember thee from the land of Jordan - That is, from Judea, this being the chief river of that country.

And of the Hermonites - הרמונים the Hermons, used in the plural because Hermon has a double ridge joining in an angle, and rising in many summits. The river Jordan, and the mountains of Hermon, were the most striking features of the holy land.

From the hill Mizar - מהר מצער mehar mitsar, from the little hill, as in the margin. The little hill probably means Sion, which was little in comparison of the Hermons - Bishop Horsley. No such hill as Mizar is known in India.

Deep calleth unto deep - One wave of sorrow rolls on me, impelled by another. There is something dismal in the sound of the original; תהום אל תהום קורא tehom el tehom kore; something like "And hollow howlings hung in air." Thompson's Ellenore. Or like Horner's well known verse: - Βη δ' ακεων παρα θινα πολυφοισβοιο θαλασσης. "He went silently along the shore of the vastly-sounding sea."

Il. i., ver. 34.

The rolling up of the waves into a swell, and the break of the top of the swell, and its dash upon the shore, are surprisingly represented in the sound of the two last words.

The psalmist seems to represent himself as cast away at sea; and by wave impelling wave, is carried to a rock, around which the surges dash in all directions, forming hollow sounds in the creeks and caverns. At last, several waves breaking over him, tear him away from that rock to which he clung, and where he had a little before found a resting-place, and, apparently, an escape from danger. "All thy waves and thy billows are gone over me;" he is then whelmed in the deep, and God alone can save him.

Waterspouts - A large tube formed of clouds by means of the electric fluid, the base being uppermost, and the point of the tube let down perpendicularly from the clouds. This tube has a particular kind of circular motion at the point; and being hollow within, attracts vast quantities of water, which it pours down in torrents upon the earth. These spouts are frequent on the coast of Syria; and Dr. Shaw has often seen them at Mount Carmel. No doubt the psalmist had often seen them also, and the ravages made by them. I have seen vast gullies cut out of the sides of mountains by the fall of waterspouts, and have seen many of them in their fullest activity.

The Lord will command - Every day the Lord will give an especial commission to his loving-kindness to visit me. During the night I shall sing of his mercy and goodness; and alternately mingle my singing with prayer for a continuance of his mercy, and for power to make the best use of these visitations.

I will say unto God my rock - God, my Fortress and Support.

Why hast thou forgotten me? - This and the following verse is badly pointed in our Bibles: "Why go I mourning as with a sword in my bones because of the oppression of the enemy? Mine enemies reproach me daily, while they say unto me, Where is thy God?" See on Psa 42:3 (note). Their reproaches are to my soul as cutting and severe as a sword thrust into my body, and separating between my bones; because these reproaches are intended to fall on thee, my God, as if thou hadst not power to save us from the hands of our oppressors.

Why art thou cast down - There is no reason why thou shouldst despair. God will appear and release thee and thy brother captives and soon thy sighing and sorrowing shall flee away.

Who is the health of my countenance - As a healthy state of the constitution shows itself in the appearance of the face; God will so rejoice thy heart, heal all thy spiritual maladies, that thy face shall testify the happiness that is within thee.

There is a curious gloss on the first verse of this Psalm in my old Psalter, which I cannot withhold from the reader. The author translates and paraphrases the verse thus: -

Trans. Als the Hert yernes til the welles of waters; so my saule yernes til the God.

Par - This Psalm es al of perfite men, that er brinnand in the flamme of Goddes luf, and passes in til the contemplatyf lif: and tharfore it es sungen in the office of the dede men: for than haf that, that thai yearned; that es, the syght of God. Far thi, sais he, als the Hert that has eten the nedder, gretely yernes to com til the welles of waters for to drynk and wax yong opayne: so destroyed in me vices and unclennes, my saule desyres with brinnand yernyng, to come til the God.

Aelian, Appian, Anstotle, Nicander, and Pliny, all inform us that one cause why the hart thirsts for the waters is, that they eat serpents, and that the poison of them diffused through their entrails produces a burning heat and fever, to ease and cure themselves of which they have recourse to water. Many of the fathers tell the same tale, and from them the paraphrast in the old Psalter has borrowed what is inserted above: "Like as the hart, which has eaten the adder, greatly longs to come to the fountains of water to drink, that he may grow young again." The hart is undoubtedly a cunning animal; but it would be as difficult to believe that he eats serpents as it would be to believe that he seeks for and eats the fresh water crab or cray fish, in order to cure and make him grow young again, as Eusebius, Didymus, Theodoret, Jerome, Epiphanies, Gregory Nyssen, and others of the primitive fathers gravely inform us.

Panteth - After the enjoyment of thee in thy sanctuary.

Thirsteth - Not after vain useless idols, but after the only true and living God. Appear - In the place of his special presence and publick worship.

Remember - My banishment from God's presence, and mine enemies triumphs. In me - I breathe out my sorrows and complaints to God within my own breast. The multitudes - Israelites, who went thither in great numbers. Holy - day - Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord.

For - Heb. for the salvations of his face, for those supports, deliverances and comforts which I doubt not I shall enjoy both in his presence and sanctuary, and from his presence, and the light of his countenance.

Therefore - Therefore that I may revive my drooping spirits. Remember - I will consider thy infinite mercy and power, and faithfulness. Mizar - From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northern parts.

Deep - One affliction comes immediately after another, as if it were called for by the former. A metaphor taken from violent and successive showers of rain; which frequently come down from heaven, as it were at the noise, or call of God's water spouts.

Command - Will effectually confer upon me. Loving - kindness - His blessings, the effects of his loving - kindness.

As - As a sword, which cutteth the very bones, so painful are their reproaches.

1. AS the hart panteth after the waterbrooks , so panteth my Soul after thee , O God.

The Hart is naturally Hot and Thirsty. And this Thirst is increased; Partly, by its dwelling in Desert and dry places, to which it retireth for fear of Men and Wild beasts: and Partly, by its long and violent Running, when it is pursued by the Hunters: And, some add, by eating of Serpents.

After the enjoyment of thee in thy Sanctuary, as it appears from v. 4.

Marginal references: Heb. brayeth.

2. My soul thirsteth for God, for the living God : when shall I come and appear before God .

Thirst is more Vehement than Hunger, and more impatient of Dis-satisfacton.

This he mentions as a just Cause of his Thirst. He did not Thirst after vain useless Idols, but after the onely true and living God, who was his Life, and the length of his Days, as is said, Deut. 30. 20. and without whose Presence and Favour, David accounted himself for a Dead and lost Man, Psal. 143. 7.

In the place of his special Presence and publick Worship. See, Exod. 23▪ 15. and 25. 30. What is called, before the Lord, 1 Chron. 13. 10. is before, or with the Ark▪ 2 Sam. 6. 7.

Marginal references: Psal▪ 63. 1. & 84. 2.

3. My tears have been my meat , day and night, while they continually say unto me; Where is thy God !

Which notes both the great abundance and constant Course of his Tears, and the secret Satisfaction, and Ease which he found in giving vent to his Passion this way. Possibly his Tears and Grief took away his Appetite, and so were to him instead of Food.

Of whom thou hast so often boasted, as of one so able and ready to help, all that trust in him, and call upon him, and particularly, as one ingaged to thee by many great and special Promises. He is gone and departed from thee, and no where to be found of thee. He is either unable or unwilling to help thee, or regardless of thee.

Marginal references: Psal. 80. 5. & 102. 9.; Psal. 79. 10. & 115. 2.

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 voyce of joy and praise, with a multitude that kept holy-day .

Either, 1. Which follow, to wit, my former Freedom: Or rather, 2. Last mentioned, my Banishment from God's Presence, and mine Enemies scoffs and Triumphs upon that Occasion.

This Phrase notes Either, 1. His fervent Prayer, as it is taken, 1 Sam. 1. 15. Psal. 62. 8. Or, 2. His bitter Sorrows, whereby his very Heart was almost melted, or dissolved, and his Spirits spent, and he was ready to saint away; as it is used, Iob 30. 16. Lam. 2. 12. Comp. Psal. 22. 14. Or rather, 3. Both together; that he breathed out his Sorrows and sad Complaints, unto God by fervent Prayers.

(i. e.) Within my own Breast, between God and my own Soul; not openly, lest mine Enemies should turn it into matter of rejoycing and insulting over me.

To wit, in the way to Ierusalem. And my sorrow was increased, by the Remembrance of my former Enjoyments. Comp. [illegible: 1+ letters]am. 1. 7.

According to the Custome, and in the Company of Israelites, who went thither in great numbers. Comp. Psal. 84. 6, 7.

Or, I led them, encouraging them by my Presence and Forwardness.

Or, That kept the Feast, to wit, the three Solemn Festival Solemnities, which they kept holy unto the Lord.

5. 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 for the help of his countenance.

With excessive Sorrow and Despair.

r Heb. for the Salvavations of his Face, (i. e.) For those Suppor[illegible: 1+ letters]s, Deliverances, and Comforts which I doubt not, I shall ere long enjoy, both in his Presence and Sanctuary, to which he will restore me, and from his Presence, and the Light of his Countenance, which he will graciously afford to me.

Marginal references: Psal. 43. 5.; Heb. bowed down.; Or, give thanks.; Or, his Presence is Salvation.

6. O my God, my soul is cast down within me: therefore will I remember thee from the land of Iordan, and of the Hermonites, from the hill Mizar .

That I may revive my drooping Spirits.

I will consider thy infinite Mercy and Power, and Faithfulness, and thy gracious Presence in the Sanctuary, from whence thou dost hear and Answer, all those that call upon thee, in all the parts of the Land.

(i. e.) From all the places, and parts of the Land, to which I shall be driven, whether from the Parts about, or beyond Iordan on the East; Or, the Hermonim, (i. e.) Either, the People inhabiting Herm[illegible: 1+ letters]n; Or, the Mountain of Hermon, which was in the Northern parts, N[illegible: 1+ letters]mb. 34. 7. Deut. 3. 8. Psal. 89. 12. here called Hermonim in the plural Number, because of its great largeness, and many Tops and Parts of it, which are called by several Names: Or, the Hill Missar, an Hill so called, though not mentioned elsewhere, which is supposed to have been in the Southern parts of the Land: But peradventure it was in the East and beyond Iordan: and David might mention these places, because when he was banished by Absalom, he had been successively at all of them, and in all of them, had remembred God, and directed his Prayer to him.

Marginal references: Or, the little Hill.

7. Deep calleth unto deep at the noise of thy water-spouts: all thy waves and thy billows are gone over me .

(i, e.) One affliction comes immediately after another, as if it were called for, and invited by the former. Which he expresseth by a Metaphor taken, Either, 1. From the old Flood, when the [illegible: 1+ letters]pper deep, or Abyss of Waters (in the Clouds) called for the lower deep, or Abyss of Waters, in the Sea and Rivers, that both might unite their Forces together, to drown the World. And thus the Chaldee understands it. Or, 2. From the Sea, when its Waves Rage, and it is full of deep furrows, into which ships and Passingers sink down, and then rise and sink again, successively and continually. But these Tempests are caused in the Sea by God's mighty Winds, rather than by his Water-spouts. Or, 3. From violent and successive showers of Rain; which frequently come down from Heaven, as it were at the Noise, or Call of God's Waterspouts, to wit, the Clouds; which by their ratling Noises and terrible Thunders, do in a manner invite and call forth the Showers, which are contained in their Bowels.

Thou hast sent one sharp Tryal, or affliction upon me after another:

(i. e.) Are gone over my Head, as this same Verb is used, Psal. 38. 4. They do not lightly sprinkle me, but almost overwhelm me.

Marginal references: Jer. 4. 20. Ezek. 7. 26.; Psal. 88. 7. Jon. 2. 3.

8. Yet the LORD will command his loving kindness in the day-time, and in the night his song shall be with me , and my prayer shall be unto the God of my life .

(i. e.) Will effectually procure or Confer upon me, as this Verb is used, Levit. 25. 21. Psa. 7. 6. &c. The Verb is Future, but some render it by the time past: The Lord hath Commanded, making this Rehearsal of his former Experiences of Gods goodness, his Argument to support himself, and to prevail with God in Prayer. Which may seem to suit best with the foregoing and following Verses. But▪ we must remember that Davi[illegible: 1+ letters]'s Hopes and Fears were strangely mixed, and his Expressions of them are commonly interwoven in the same P[illegible: 1+ letters]alm, and sometimes in one and the same Verse, a[illegible: 1+ letters] it is here v. 5. 11. And therefore there is no necessity of departing from the Proper signification of the Verb.

(i. e.) His blessings, the Effects of his Loving-kindness, which God is oft said to Command, as Deut. 28. 8. Psal. 133. 3.

Both day and night, (i. e.) Continually.

(i. e.) I shall have constant matter of singing and praising God for his loving kindness.

And therefore I will boldly and believingly direct my Prayers to him, of whose readiness to hear and help me, I have had such ample Experience.

The giver and preserver of my Life, from time to time.

Marginal references: Job 35. 10. Psal. 149. 5.

9. I will say unto God my rock , Why hast thou forgotten me ? Why go I mourning because of the oppression of the enemy?

I will expostulate the Case with him.

Who hath formerly been a su[illegible: 1+ letters]e Refuge to me.

Why dost thou now seem quite to forget, and neglect me?

Why dost thou leave me in this mournful State, and not succour me speedily?

10. As with a sword in my bones , mine enemies reproach me: While they say daily unto me, Where is thy God ?

Or, in my Body, the Bones being oft put for the Body, whereof they are a very Considerable part. Or, as a Sword, which Pierceth and Cutteth my Flesh even to the Bones, and Cutteth or breaketh the very Bones also. So painful and Vexa[illegible: 1+ letters]ious are their Reproaches.

Of which see above, on v. 3.

Marginal references: [illegible: 1 word] [illegible: 1 word].

11. 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 .

Heb. the Salvations of my Face, (i. e.) Either, 1. Which are present and manifest, being before my Face. Or, 2. Which will make my Face to shine, and my Countenance cheerful, which supposeth the gladness of the Heart, and the bettering of his Condition. Or, 3. Of his Person; as the Face sometimes signifies, as 2 Sam. 17. 11. Isa. 3. 15. As also the Greek word signifying Face, is very frequently put for the Person, whereof the Face is an eminent Part.

As he formerly was, so he still is, and ever will be, and will suddenly shew himself to be my God, although for a season he may hide his Face, Or, withdraw his help from me.

SECOND BOOK OF THE PSALTER Ps. XLII.-LXXII.

PSALM XLII.-XLIII.

Longing for Zion in a Hostile Country

The Second Book of Psalms consists entirely of Elohimic Psalms (vid., Introduction, p. 12); for whilst in the First Book יהוה occurred 272 times and אלהים only 15 times, the relation is here reversed: אלהים occurs 164 times, and יהוה only 30 times, and in almost every instance by a departure from the customary mode of expression for reasons that lie close at hand.

At the head of these Psalms written in the Elohimic style there stand seven inscribed לבני־קרח. That here as in לאסף the ל is Lamed acutoris, is made clear by the fact that none of these Psalms, as might be expected, have לדוד in addition to the name of the author. The lxx renders it τοῖς υἱοῖς Κορέ, just as it does τῷ Δαυίδ, without distinguishing the one ל from the other indicating the authorship, and even in the Talmud is similar meaning to the Lamed of לדוד is assumed. It is certainly remarkable that instead of an author it is always the family that is named, a rule from which Ps 88 (which see) is only a seeming departure. The designation “Bohmische Brüder” in the hymnology of the German church is very similar. Probably the Korahitic songs originally formed a book of themselves, which bore the title שׁירי בני קרה or something similar; and then the בני קרה of this title passed over to the inscription of each separate song of those incorporated in two groups in the Psalm-collection, just as appears also to be the case with the inscription שׁיר המעלות, which is repeated fifteen times. Or we must suppose that it had become a family custom in the circle of the singers among the Korahites to allow the individual to retreat behind the joint responsibility of family unity, and, vying together, to expiate the name of their unfortunate ancestor by the best liturgical productions.

For Korah, the great-grandson of Levi, and grandson of Kehaath, is the same as he who perished by a divine judgment on account of his rebellion against Moses and Aaron (Num. 16), whose sons, however, were not involved with him in this judgment (Num 26:11). In David’s time the בני קרה were one of the most renowned families of the Levite race of the Kehathites. The kingship of the promise very soon found valiant adherents and defenders in this family. Korahites gathered together to David to Ziklag, in order to aid in defending him and his title to the throne with the sword (1Ch 12:6); for הקּרחים in this passage can hardly (as Bertheau is of opinion) be descendants of the קרה of the family of Judah mentioned in 1Ch 2:43, but otherwise unrenowned, since that name is elsewhere, viz., in 1Ch 9:19, 1Ch 9:31, a Levitic family name. In Jerusalem, after the Exile, Korahites were keepers of the temple gates (1Ch 9:17; Neh 11:19), and the chronicler there informs us that even in David’s time they were keepers of the threshold of the אהל (erected over the Ark on Zion); and still earlier, in the time of Moses, in the camp of Jahve they were appointed as watchers of the entrance. They retained this ancient calling, to which allusion is made in Psa 84:11, in connection with the new arrangements instituted by David. The post of door-keeper in the temple was assigned to two branches of the Korahite families together with one Merarite (1 Chron 26:1-19). But they also even then served as musicians in the sanctuary. Heman, one of the three precentors (to be distinguished from Heman the wise man mentioned in 1Ki 4:31), was a Korahite (1Ch 6:18-23); his fourteen sons belonged, together with the four sons of Asaph and the six sons of Ethan, to the twenty-four heads of the twenty-four divisions of the musicians (1 Chr. 25). The Korahites were also renowned even in the days of Jehoshaphat as singers and musicians; see 2Ch 20:19, where a plural בּני הקּרחים (cf. Ges. §§108, 3) is formed from בני־קרה, which has as it were become smelted together as one word. Whereas in the period after the Exile there is no longer any mention of them in this character. We may therefore look for Korahitic Psalms belonging to the post-Davidic time of the kings; whereas we ought at the outset to be less inclined to find any post-exilic Psalms among them. The common feature of this circle of songs consists herein, - they delight in the praise of Elohim as the King who sits enthroned in Jerusalem, and join in the services in His temple with the tenderest and most genuine emotion. And this impress of unity which they bear speaks strongly in favour of taking לבני־קרח in the sense of denoting authorship.

The composer of the משׂיל, Psa 42:1-11, finds himself, against his will, at a great distance from the sanctuary on Zion, the resting-place of the divine presence and manifestation, surrounded by an ungodly people, who mock at him as one forsaken of God, and he comforts his sorrowful soul, looking longingly back upon that which it has lost, with the prospect of God’s help which will soon appear. All the complaints and hopes that he expresses sound very much like those of David during the time of Absalom. David’s yearning after the house of God in Psa 23:1-6; Psa 26:1-12; 55; Psa 63:1-11, finds its echo here: the conduct and outlines of the enemies are also just the same; even the sojourn in the country east of Jordan agrees with David’s settlement at that time at Mahanaim in the mountains of Gilead. The Korahite, however, as is to be assumed in connection with a lyric poem, speaks out of the depth of his own soul, and not, as Hengstenberg and Tholuck maintain, “as from the soul of David.” He merely shares David’s vexation, just as he then in Psa 84:10 prays for the anointed one. This Psa 84:1-12 breathes forth the same feelings, and even in other respects bears traces of the same author; cf. אל חי, Psa 84:3; Psa 42:3; משׁכּנותיך, Psa 84:2; Psa 43:3; מזבּחותיך, Psa 84:4; Psa 43:4; and the similar use of עוד, Psa 84:5; Psa 42:6, cf. Isa 49:20; Jer 32:15. The distinguishing features of the Korahitic type of Psalm meet us in both Psalms in the most strong and vivid manner, viz., the being joyous and weeping with God’s anointed, the praise of God the King, and the yearning after the services in the holy place. And there are, it is true, thoughts that have been coined by David which we here and there distinctly hear in them (cf. Psa 42:2., Psa 84:3, with Psa 63:2); but they are reproduced with a characteristic beauty peculiar to the author himself. We do not, therefore, in the least doubt that Psa 42:1-11 is the poem of a Korahitic Levite, who found himself in exile beyond the Jordan among the attendants of David, his exiled king.

Concerning Psa 43:1-5 Eusebius has said: ὅτι μέρος ἔοικεν εἶναι τοῦ πρὸ αὐτοῦ δεδήλωται ἔκ τε τῶν ὁμοίων ἐν ἀμφοτέροις λόγων καὶ ἐκ τῆς ἐμφεροῦς διανοίας, and an old Midrash reckons 147 Psalms, taking Psa 42:1 together as one, just as with Psa 9:1, Psa 32:1. The similarity of the situation, of the general impress, of the structure, and of the refrain, is decisive in favour of these Psalms, which are commonly reckoned as two, being one. The one Psalm consists of three parts: thrice his pain breaks forth into complaint, and is each time again overcome by the admonitory voice of his higher consciousness. In the depicting of the past and the future there is unmistakeable progress. And it is not until the third part (Psa 43:1-5) that complaint, resignation, and hope are perfected by the language of confident prayer which supervenes. The unity of the Psalms is not affected by the repetition of Psa 42:10 in Psa 43:2, since Psa 42:11 is also a repetition of Psa 42:4. Beside an edging in by means of the refrain, the poet is also fond of such internal links of connection. The third part has thereby come to consist of thirteen lines, whereas the other two parts consist of twelve lines each.

What a variegated pattern card of hypotheses modern criticism opens out before us in connection with this Psalm (Psa 42:1)! Vaihinger regards it as a song composed by one of the Levites who was banished by Athaliah. Ewald thinks that King Jeconiah, who was carried away to Babylon, may have composed the Psalm; and in fact, when (and this is inferred from the Psalm itself) on the journey to Babylon, he may have been detained just a night in the vicinity of Hermon. Reuss (in the Nouvelle Revue de Théologie, 1858) prefers to suppose it is one of those who were carried off with Jeconiah (among whom there were also priests, as Ezekiel). Hitzig, however, is no less decisive in his view that the author is a priest who was carried off in the direction of Syria at the time of the wars of the Seleucidae and Ptolemies; probably Onias III, high priest from 199 b.c., the collector of the Second Book of the Psalms, whom the Egyptians under the general Skopas carried away to the citadel of Paneas. Olshausen even here, as usual, makes Antiochus Epiphanes his watchword. In opposition to this positive criticism, Maurer adheres to the negative; he says: quaerendo elegantissimi carminis scriptore frustra se fatigant interpretes.

Psa 42:1-5 (Hebrew_Bible_42:2-6) The poet compares the thirsting of his soul after God to the thirsting of a stag. איּל (like other names of animals is epicoene, so that there is no necessity to adopt Böttcher’s emendation כּעיּלת תערג) is construed with a feminine predicate in order to indicate the stag (hind) as an image of the soul. ערג is not merely a quiet languishing, but a strong, audible thirsting or panting for water, caused by prevailing drought, Psa 63:2; Joe 1:20; the signification desiderare refers back to the primary notion of inclinare (cf. Arab. 'l - mı̂l, the act of inclining), for the primary meaning of the verb Arab. ‛rj 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 (a) stag crieth, etc., but (and it is accented accordingly): as a stag, which, etc. אפיק = אפק is, according to its primary signification, a watercourse holding water (vid., Psa 18:16). By the addition of מים the full and flowing watercourse is distinguished from one that is dried up. על and אל 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, the longing of the other sursum. The soul’s longing is a thirsting לאל חי. Such is the name here applied to God (as in Psa 84:3) in the sense in which flowing water is called living, as the spring or fountain of life (Psa 36:10) 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 אל־פני ה נראה or את־פני, Exo 23:17; Exo 34:23. Here we find instead of this expression, in accordance with the license of poetic brevity, the bare acc. localis which is even used in other instances in the definition of localities, e.g., Eze 40:44). Böttcher, Olshausen, and others are of opinion that אראה in the mind of the poet is to be read אראה, and that it has only been changed into אראה through the later religious timidity; but the avoidance of the phrase ראה פּני ה is explained from the fundamental assumption of the Tôra that a man could not behold God’s פנים without dying, Exo 33:20. The poet now tells us in Psa 42:4 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; Psa 102:20), and that בּאמר, 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; Psa 115:2 (cf. Psa 71:11), Joe 2:17; Mic 7:10.

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 עלי used here and further on instead of בּי or בּקרבּי, and as distinguishing between the ego and the soul, vid., Psychol. S. 152; tr. p. 180), inasmuch as he suffers it to melt entirely away in pain (Job 30:16). As in Psa 77:4, the cohortatives affirm that he yields himself up most thoroughly to this bittersweet remembrance and to this free outward expression of his pain אלּה (haecce) points forwards; the כּי (quod) 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. עבר frequently signifies not praeterire, but, without the object that is passed over coming into consideration, porro ire. סך (a collateral form of סך), properly a thicket, is figuratively (cf. Isa 9:17; Isa 10:34) an interwoven mass, a mixed multitude. The rendering therefore is: that I moved on in a dense crowd (here the distinctive Zinnor). The form אדּדּם is Hithpa., as in Isa 38:15, after the form הדּמּה from the verb דּדה, “to pass lightly and swiftly along,” derived by reduplication from the root דא (cf. Arab. d'ud'u), which has the primary meaning to push, to drive (ἐλαύνειν, pousser), and in various combinations of the ד (דא, Arab. dah, דח, Arab. da‛, דב, דף) expresses manifold shades of onward motion in lighter or heavier thrusts or jerks. The suffix, as in גּדלני = גּדל עמּי, Job 31:18 (Ges. §121, 4), denotes those in reference to whom, or connection with whom, this moving onwards took place, so that consequently אדּדּם includes within itself, together with the subjective notion, the transitive notion of אדדּם, for the singer of the Psalm is a Levite; as an example in support of this אדּדּם, vid., 2Ch 20:27., cf. v. 21. המון חוגג is the apposition to the personal suffix of this אדדם: with them, a multitude keeping holy-day. In Psa 42:6 the poet seeks to solace and encourage himself at this contrast of the present with the past: Why art thou thus cast down... (lxx ἵνα τί περίλυπος εἶ, κ. τ. λ., cf. Mat 26:38; Joh 12:27). It is the spirit which, as the stronger and more valiant part of the man, speaks to the soul as to the σκεῦος ἀσθενέστερον; the spiritual man soothes the natural man. The Hithpa. השׁתּוחח, which occurs only here and in Psa 43:1-5, signifies to bow one’s self very low, to sit down upon the ground like a mourner (Psa 35:14; Psa 38:7), and to bend one’s self downwards (Psa 44:26). המה (the future of which Ben-Asher here points ותּהמי, but Ben-Naphtali ותּהמּי), 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 ישׁוּעות פּניו, 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, Psa 24:9; Psa 49:13, 21; Psa 56:5, Psa 56:11; Psa 59:10, 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 and Psa 43:5, ישׁוּעות פּני ואלהי, as is done by the lxx (Cod. Alex.), Syriac, Vulgate, and most modern expositors. For the words ישׁועות פניו, though in themselves a good enough sense (vid., e.g., Psa 44:4, Isa 64:9), produce no proper closing cadence, and are not sufficient to form a line of a verse.Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.

Psa 42:6-11 (Hebrew_Bible_42:7-12) The poet here continues to console himself with God’s help. God Himself is indeed dishonoured in him; He will not suffer the trust he has reposed in Him to go unjustified. True, עלי seems at the beginning of the line to be tame, but from עלי and אזכּרך, the beginning and end of the line, standing in contrast, עלי is made emphatic, and it is at the same time clear that על־כּן is not equivalent to אשׁר על־כּן - which Gesenius asserts in his Lexicon, erroneously referring to Psa 1:5; Psa 45:3, is a poetical usage of the language; an assertion for which, however, there is as little support as that כּי על־כּן in Num 14:43 and other passages is equivalent to על־כּן כּי. In all such passages, e.g., Jer 48:36, על־כּן means “therefore,” and the relationship of reason and consequence is reversed. So even here: within him his soul is bowed very low, and on account of this downcast condition he thinks continually of God, from whom he is separated. Even in Jon 2:8 this thinking upon God does not appear as the cause but as the consequence of pain. The “land of Jordan and of Hermonim” is not necessarily the northern mountain range together with the sources of the Jordan. The land beyond the Jordan is so called in opposition to ארץ לבנון, the land on this side. According to Dietrich (Abhandlungen, S. 18), חרמונים is an amplificative plural: the Hermon, as a peak soaring far above all lower summits. John Wilson (Lands of the Bible, ii. 161) refers the plural to its two summits. But the plural serves to denote the whole range of the Antilebanon extending to the south-east, and accordingly to designate the east Jordanic country. It is not for one moment to be supposed that the psalmist calls Hermon even, in comparison with his native Zion, the chosen of God. הר מצער, i.e., the mountain of littleness: the other member of the antithesis, the majesty of Zion, is wanting, and the מן which is repeated before הר is also opposed to this. Hitzig, striking out the מ of מהר, makes it an address to Zion: “because I remember thee out of the land of Jordan and of summits of Hermon, thou little mountain;” but, according to Psa 42:8, these words are addressed to Elohim. In the vicinity of Mitz‛are, a mountain unknown to us, in the country beyond Jordan, the poet is sojourning; from thence he looks longingly towards the district round about his home, and just as there, in a strange land, the wild waters of the awe-inspiring mountains roar around him, there seems to be a corresponding tumult in his soul. In Psa 42:8 he depicts the natural features of the country round about him - and it may remind one quite as much of the high and magnificent waterfalls of the lake of Muzêrı̂b as of the waterfall at the course of the Jordan near Paneas and the waters that dash headlong down the mountains round about - and in Psa 42:8 he says that he feels just as though all these threatening masses of water were following like so many waves of misfortune over his head (Tholuck, Hitzig, and Riehm). Billow follows billow as if called by one another (cf. Isa 6:3 concerning the continuous antiphon of the seraphim) at the roar (לקול as in Hab 3:16) of the cataracts, which in their terrible grandeur proclaim the Creator, God (lxx τῶν καταῤῥακτῶν σου) - all these breaking, sporting waves of God pass over him, who finds himself thus surrounded by the mighty works of nature, but taking no delight in them; and in them all he sees nothing but the mirrored image of the many afflictions which threaten to involve him in utter destruction (cf. the borrowed passage in that mosaic work taken from the Psalms, Jon 2:4).

He, however, calls upon himself in Psa 42:9 to take courage in the hope that a morning will dawn after this night of affliction (Psa 30:6), when Jahve, the God of redemption and of the people of redemption, will command His loving-kindness (cf. Psa 44:5, Amos; 3f.); and when this by day has accomplished its work of deliverance, there follows upon the day of deliverance a night of thanksgiving (Job 35:10): the joyous excitement, the strong feeling of gratitude, will not suffer him to sleep. The suffix of שׁירה is the suffix of the object: a hymn in praise of Him, prayer (viz., praiseful prayer, Hab 3:1) to the God of his life (cf. Sir. 23:4), i.e., who is his life, and will not suffer him to come under the dominion of death. Therefore will he say (אומרה), in order to bring about by prayer such a day of loving-kindness and such a night of thanksgiving songs, to the God of his rock, i.e., who is his rock (gen. apos.): Why, etc.? Concerning the different accentuation of למה here and in Psa 43:2, vid., on Psa 37:20 (cf. Psa 10:1). In this instance, where it is not followed by a guttural, it serves as a “variation” Hitzig); but even the retreating of the tone when a guttural follows is not consistently carried out, vid., Psa 49:6, cf. 1Sa 28:15 (Ew. §243, b). The view of Vaihinger and Hengstenberg is inadmissible, viz., that Psa 42:10 to Psa 42:11 are the “prayer,” which the psalmist means in Psa 42:9; it is the prayerful sigh of the yearning for deliverance, which is intended to form the burthen of that prayer. In some MSS we find the reading כּרצח instead of בּרצח; the בּ is here really synonymous with the כּ, it is the Beth essentiae (vid., Psa 35:2): after the manner of a crushing (cf. Eze 21:27, and the verb in Psa 62:4 of overthrowing a wall) in my bones, i.e., causing me a crunching pain which seethes in my bones, mine oppressors reproach me (חרף with the transfer of the primary meaning carpere, as is also customary in the Latin, to a plucking and stripping one of his good name). The use of ב here differs from its use in Psa 42:10; for the reproaching is not added to the crushing as a continuing state, but is itself thus crushing in its operation (vid., Psa 42:4). Instead of בּאמר we have here the easier form of expression בּאמרם; and in the refrain פּני ואלהי, which is also to be restored in Psa 42:6.

Desiring Communion with God; Mourning for the Loss of Public Ordinances.

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 thy God? 4 When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday. 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.

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,

I. Holy love thirsting, love upon the wing, soaring upwards in holy desires towards the Lord and towards the remembrance of his name (v. 1, 2): "My soul panteth, thirsteth, for God, for nothing more than God, but still for more and more of him." Now observe,

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.

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! 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,—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; yet he longs to come, and will not grudge the charges.

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, or deer, which is naturally hot and dry, especially of a hunted buck, after the water-brooks. 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.

II. Holy love mourning for God's present withdrawings and the want of the benefit of solemn ordinances (v. 3): "My tears have been my meat day and night 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; 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:—

1. The reproaches with which his enemies teased him: They continually say unto me, Where is thy God? (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.

2. The remembrance of his former liberties and enjoyments, v. 4. Son, remember thy good things, 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, and then his soul was poured out in him; 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, 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. 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, 1 Chron. xiii. 3. Whatever others did, David and his house would serve the Lord. (2.) He went with the multitude, 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, 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.

III. Holy love hoping (v. 5): Why art thou cast down, O my soul? 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. 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? 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. 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, (1.) That he shall have glory from us: "I shall yet praise him; 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, 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.

Complaints and Consolations.

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. 7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. 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. 9 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy? 10 As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God? 11 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.

Complaints and comforts here, as before, take their turn, like day and night in the course of nature.

I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, v. 6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: O my God! my soul is cast down within me. It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. "My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit." Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist remembered God and was troubled, Ps. lxxvii. 3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors—sometimes to the country about Jordan, and, when discovered there, to the land of the Hermonites, or to a hill called Mizar, or the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that undique ad cælos tantundem est viæ—wherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it.

II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time.

1. He saw his troubles coming from God's wrath, and that discouraged him (v. 7): "Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war." It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Ps. cvii. 25. Whatever waves and billows of affliction go over us at any time we must call them God's 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. The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jonah ii. 3 (they are exactly the same in the original), and of him they were literally true, All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case.

2. He expected his deliverance to come from God's favour (v. 8): Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so. Non si male nunc et olim sic erit—Though affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God: The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has, in a little wrath, hid his face, Isa. liv. 7, 8. God's conferring his favour is called his commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He commands deliverance (Ps. xliv. 4), commands the blessing (Ps. cxxxiii. 3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do in the daytime, for God's lovingkindness will make day in the soul at any time. Though weeping has endured for a night, a long night, yet joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God: In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Ps. cxix. 62, At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: "Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it." Even in tribulation the saints can rejoice in hope of the glory of God, sing in hope, and praise in hope, Rom. v. 2, 3. It is God's prerogative to give songs in the night, Job xxxv. 10. [2.] He will seek to God in a constant dependence upon him: My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request.

III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, v. 9-11.

1. His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, v. 9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him: Why go I mourning? and why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a sword in his bones, v. 10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it: They say daily unto me, Where is thy God?—a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself.

2. His comfort is that God is his rock (v. 9) —a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. He therefore repeats what he had before said (v. 5), and concludes with it (v. 11): Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it; there he hoped to praise God for the salvation that was in his countenance; here, "I will praise him," says he, "as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure." He adds, and my God, "related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise." This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will wipe away all tears from their eyes, Rev. xxi. 3, 4.

PSAL. XLII.

To the Master of the Musicke; an instructing Psalme to the sonnes of Korach.

AS the Hinde desirously brayeth for the streames of waters; so my soule desirously brayeth unto thee O God. My soule thirsteth for God, for the living God: when shall I come and appeare before the face of God! My teares have beene to me bread day and night, while they say unto me all the day, where is thy God? These things I remember, and powre out upon mee my soule, because I had passed with the throng, had resorted with them unto the house of God, with voice of shouting and confession, a multitude keeping festivitie. Why [illegible: 1 letter]owest thou downe thy selfe, my soule, and makest thou a tumultuous stirre within me? wait hopefully for God, for yet I shall confesse him: the salvations of his face. My God, within mee my soule boweth downe it selfe, for that I remember thee from the land of Iordan and Hermonim, from the little mountaine. Deepe unto deepe calleth, at the voice of thy water-spouts; all thy billowes and thy waves doe passe over me. By day, Iehovah will command his mercy, and in the night his song with me; a prayer to the God of my life. I will say to God my Rock, why hast thou forgotten me; why goe I sad for the oppression of the enemie? With a murdering weapon in my bones, my distressers doe reproach me; when they say unto me all the day, where is thy God? Why bowest thou downe thy selfe, my soule; and why makest thou a tumultuous stirre within me? wait hopefully for God, for yet I shall confesse him; the salvations of my face, and my God.

Annotations. THe second booke] to wit, of Psalmes. For though they be all compiled in one volume, (as were also the small Prophets) which thereupon is called The booke of the Psalmes, Act. 1. 20. (as, The booke of the Prophets, Act. 7. 42.) yet in the Hebrew there are five bookes; the first reacheth to the end of the 41. Psalme fore-going, which is concluded with Amen and Amen. The second, to the 72. Psalme, concluded also with Amen Amen, and the end of Davids Prayers. The third reacheth to the 89. Psalme, concluded likewise with Amen and Amen. The fourth unto the 106. Psalme, whose conclusion is Amen, Halelujah. The fifth, unto the 150 Psalme, ended with Halelujah. Vers. 1. Korach] this was the Levite that rose up and rebelled against Moses and Aaron, for which God destroyed him and his family, and all that took part with him, Numb. 16. Howbeit, there were of his sons that died not, Numb. 26. 11. departing (as it seemeth) from their fathers tents, as all were counselled, Numb. 16. 24, 26. Of his race came Samuel the Prophet, and Heman his nephew was a singer, 1 Chron. 6. 33. To those sons of Korah, this and sundrie other Psalmes are commended; which for the most part are songs of comfort, against afflictions and sorrowes. The Chaldee expoundeth the title thus, To laud with good understanding by the hands of the sons of Korah. Vers. 2. As the Hinde] or the Hart, a beast thirstie by nature, and whose thirst is increased when shee is hunted. The Hinde, the female is here meant, as the word annexed, she brayeth, and the Greeke article heel[illegible: 1 span] manifest. And in females the passions are stronger than in males. desirously brayeth] in Greeke, desireth. This word is used but here, and in Joel 1. 20. O Lord, the beasts of the field bray also unto thee. Vers. 3. thirsteth] that is, earnestly desireth: So Psal. 63. 2. Of thirst for Gods grace and spirit, see Isa. 55. 1. Ioh. 7. 37. Rev. 22. 17. the living God] so called here, because he is the well of living (that is, of continuall springing) waters, Ier. 17. 13. abundantly refreshing those that come to him. Or, living, is opposed to the dead, that is, false Gods, Psal. 106. 28. 1 Thess. 1. 9. yee turned from idols to serve the living and true God. Or living, that is, lively, powerfull, effectuall; as Psalm. 38. 20. Hebr. 10. 31. the Chaldee saith, living and permanent. before the face of God] that is, before his Arke or Tabernacle wherein he dwelt among men. So, that which in 1 Chron. 13. 10. is before God; in 2 Sam. 6. 7. is, with the Arke of God. And there all men were bound to appeare (or be seene) before God three times a yeare, Exod. 23. 17. and 34. 23, 24. And here the word before or unto, is to be understood, as often in the Hebrew, which sometime is supplied; as may be seene by comparing 2 Sam. 10. 2. with 1 Chron. 19. 2. and 1 King. 22. 29. with 2 Chron. 18. 28. The Chaldee expoundeth it, when shall I goe in to see the brightnesse of the Majesty (or Divine presence) of the LORD. Vers. 4. to me bread] that is, my bread, my food. So, bread of teares, Psal. 80. 6. they say] my foes, as vers. 11. or while it is said. all the day] or, every day, as the Greeke turneth it. Vers. 5. These things] namely my absence from Gods face, vers. 3. and my adversaries reproach, vers. 4. The Chaldee addeth, These signes I remember. powre out upon me] or shed within me, or by my selfe. This noteth exceeding sorrow, or fainting, like that in Iob 30. 16. And now my soule powreth out it selfe upon mee, and the daies of affliction have tooke bold on me. So 1 Sam. 1. 15. Lam. 2. 12. throng] a multitude preasing to goe before God: the Chaldee expoundeth it a shadow, saying, When shall I goe under the shadow, shall I together be strengthned in the tents of the just, in the house of the Sanctuary of the Lord, &c. keeping festivitie] or, with a multitude dancing, or keeping a feast. For at their solemne assemblies they kept feasts, Exod. 23. 14. with dancing, eating, drinking and joy, Exod. 32. 5, 6, 19. Iudg. 21. 19, 21. Deu. 16. 14, 15. Vers. 6. Why lowest thou downe] to wit, with sorrow; and therefore the Greeke turneth it, why art thou sorrowfull? For Sorrow or Care in a mans heart boweth it downe, but a good word rejoyceth it, Prov. 12. 25. the salvations] understand, and, or for the salvations, that is, the full salvation, or perfect deliverance: So the Chaldee saith, for the redemption which is from his face. of his face] that is, which his face, favour, and gracious presence giveth unto me. The Greeke readeth thus; the salvation of my face and my God; transplacing the Hebrew letters, as in the last verse. Compare Psal. 59. 10, 18. Vers. 7. for that I remember] and cannot come before thee; as, vers. 3. or, therefore I will minde thee, seeing I have no way else to comfort mee in my absence from thee. The Chaldee referreth it to others, therefore they remember thee which dwell on the other side of Iordan. the land of Jordan] which lay eastward from Ierusalem where Gods Sanctuary was, and Hermonim] that is, the inhabitants, (or the mountaines) of Hermon, which was a high mount in the North parts of the land, called also mount Shirjon: See Psal. 29. 6. the little mount] so is the Greeke: others make it a proper name, Mount Mitsar. Hee may meane the southerne mountaines, that were small in respect of Hermon. Mount being put for mounts, as chariot, for chariots, Psal. 20. 8. But the Chaldee much differeth, saying, and the people which received the law at mount Sinai (wich is) low and little. But that seemeth not to be meant here. Vers. 8. Deepe unto deepe calleth] that is, one Affliction (or temptation) followeth and occasioneth another, without intermission of trouble. A deepe abisme, or Gulfe, is a place of many waters, signifying great afflictions, Ezek. 26. 19. Ion. 2. 5. The Chaldee translateth, the higher deepe calleth the lower deepe. billowes] such are most dangerous to drowne: they have their name of breaking as the next word waves, of wallowing or tumbling; both signifie afflictions. So Psal. 88. 8. Ion. 2. 3. Vers. 9. command his mercy] that is, appoint, or send it with speed, power, and authoritie: a phrase taken from the Law, and often used for more vehemencie: or because God by his Angels procureth good to his people, Deut. 28. 8. Levit. 25. 21. 2 Sam. 17. 14. So after, in Psal. 44. 5. and 133. 3. and 71. 3. and 68. 29. and 7. 7. and 91. 11. his song] that is, cause and matter for me to sing him praise. So God is said to give songs in the night, Iob 35. 10. See also Isa. 30. 29. a prayer] to wit, I shall make a prayer. And some Psalmes are intituled prayers, as Psal. 17. 1. and 90. 1. and 102. 1. and 142. 1. Habak. 3. 1. Vers. 10. sad] mournfull. See Psal. 35. 14. Vers. 11. with a murdering weapon] Retsach, murder, seemeth here to be a sword or weapon of murdering; (as pride is a proud person, Psalm. 36. 12.) meaning that his adversaries words did sorely affect and grieve him, as if a dagger had beene thrust into his bones. For, reproachfull words are piercing like swords, Psal. 57. 5. and 59. 8. Vers. 12. salvations of my face] that is, he which giveth me full manifest and apparant salvation, or present deliverance. See before, vers. 6. according to which the Chaldee translateth it here, for the redemption which is from his face.

PSAL. XLII.

Maſchil for the ſons of Korah] Korah and his complices were ſwallowed up quick by the earth in the Wilderneſſe for their gain-ſaying, Num. 16. but ſome of his ſons diſliking his practice, eſcaped, and of them came Heman (the Nephew of Samuel) a chief ſinger, 1 Chron. 6.23. Now to him, and his Brethren, [non-Latin text not transcribed] Nocumenta documenta. was this and ſome other of Davids Pſalms committed, both to be kept as a treaſure; and to beſung in the Sanctuary, for comfort and inſtruction under affliction, according to the ſignification of the word Maſchil; whereof See Pſal. 3[illegible: 1 letter]. title.

Verſ. 1. As the Heart panteth after the water-brooks] Heb. As the Hind. Greek, [non-Latin text not transcribed], for in females the paſſions are ſtronger, ſaith an Interpreter here, quicquid volunt, valde volunt. This Creature is naturally hot and dry,De nat. ani[illegible: 1 letter] 1.6. cap. [illegible: 2 letters] about Autumn eſpecially (as Ariſtotle teſtifieth)) but when hunted, extream thirſty. Chryſoſtom and Baſill ſay, that ſhe eateth Serpents, and ſo is further inflamed by their poyſon. Now as the hunted and heated Hind glocitat, breatheth and brayeth after the water-brooks,

Sopanteth my ſoul after Thee, O God] He ſaith,Amo te D[illegible: 1 letter] mine plus quam [illegible: 1 word] mos, me. Ben not after my former dignity and greatneſſe, before Abſolens diſturbed mee, and drove mee out (though he could not but be ſenſible of ſuch a loſſe; we know what miſerable moans Cicere made, when fent 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 publick ordinances; from which I am now alaſſe hunted and hindred. After that Gods holy Spirit hath once touched a ſoul, it will never be quier untill it ſtands pointed God-ward.

Verſ. 2. My Soul thirſteth for God] More than ever it did once for the wa[illegible: 1 letter]er of the Well of Bethelem; and that, becauſe he is the living God, the fountain of living waters, that only can cooll and quench my deſires, Jer. 2.13. & 17.13. ſo as I ſhall never thirſt again, Joh. 4.14. whereas of all things elſe we may ſay Quo plus ſunt pota, plus ſitiuntur aqua.

The Rabbines note here,Ovid. Kimchi. Aben-Ezra. that David ſaith not ſo hungreth, but ſo thirſteth my ſoul; becauſe men are more impatient of thirſt, than of hunger; they can go diverſe dayes without meat,Curt: ex Diodoro. but not without drink. Alexander loſt a great part of his army marching through the Wilderneſſe of the Suſitans by want of water.

When ſhall I come and appear before God?] Heb. And ſee the face of God? viz. in his Tabernacle. Eheu igitur quando tandem mibi miſerrimo dabitur, ut te in aede tua conspiciam? Theſe earneſt pantings, inquietations, and unſatisfiable deſires after God and his ordinances, are ſure ſignes of true grace. But woe to our worſhip-ſcorners, &c.

Verſ. 3. My tears have been my meat day and night] Hunters ſay, the Hart ſheddeth tears, or ſomething like tears, when he is purſued, and not able to eſcape. Hereunto David might allude. Sure it is, that as Hinds by calving, ſo men by weeping, caſt out their ſorrowes, Job 39.3.

Expletur lachrymis egeritur que dolor.

And,Act. and Mon. 1457. Affert ſolatium lugentibus ſuſpiriorum ſociet as ſaith Baſil, ſighs are an eaſe of ſorrow. Of Mr. Bradford the Martyr it is reported, that in the midſt of dinner he uſed oft to muſe, having his hat over his eyes, from whence came commonly plenty of tears dropping on his trencher. — [non-Latin text not transcribed], The better any are,So Pſal. 80.5. the more inclined to weeping; as David than Jonathan, 1 Sam. 20. Here we have him telling us that his tears were his meat, or his bread, as Gregory readeth it; and he giveth this reaſon, that like as the more bread wee eat, the dryer we are, and the more thirſty; ſo the more tears of godly ſorrow we let fall, the more we thirſt after that living fountain ſpringing from above. Davids greateſt grief was, that he was baniſhed from the Sanctuary; and next to that, the reproachfull blaſphemy of his enemies hitting him in the teeth with his God, as if not able or not willing to relieve him now in his neceſſity, and bitterly upbraiding him with his hopes as altogether vain.

Whiles they continually ſay unto mee, Where is thy God?] Violenti certe impetus, ſaith Vatablus here; theſe were violent ſhocks indeed; and ſuch as wherewith Davids faith might have been utterly overthrown, had it not been the better rooted, and withall upheld by the ſpeciall power of the Spirit of grace. Other of Gods ſuffering Saints have met with the like meaſure. At Orleance in France, as the bloody Papiſts murthered the Proteſtants, they cryed out, where is now your God? what is become of all your prayers and Pſalms now? Let your God that you called upon ſave you if he can.Mr. Clarks Gen. Martyrol. P. 316. Others ſang in ſcorn, Judge and revenge my cauſe O Lord; Others, Have mercy on us Lord, &c. The Queen Mother of Scotland having received aid from France. forced the Proteſtants for a while to retire to the High-Lands, whereupon ſhe ſcoffingly ſaid, where is now John Knox his God? My God is now ſtronger than his, yea even in Fife; but her braggs laſted not long; for within a few dayes,Mr. Knox his life by Mr. Clark. ſix hundred Proteſtants beat above four thouſand French and Scots &c. Gods Servants fare the better for the inſolencies of their enemies; who when they ſay where is now their God? might as well ſay betwixt the ſpace of the new, and old Moon, where is now the Moon? when as it is never nearer the Sun, than at that time.

Verſ. 4. When I remember theſe things] viz. My preſent preſſures compared with my former happineſs,Cic. de Fin. 1. 2. Sen. deben. 1.4. c. 22. Miſerum ſanè eſt, fuiſſe felicem. The Epicures held (but I beleeve they did not beleeve themſelves therein) that a man might be cheerful amidſt the moſt exquiſite torments, Ex pr[illegible: 1 letter]teritarum upluptatum recordatione, by the remembrance of his former pleaſures and delights. David found this here but a ſlight and ſorry comfort, though he better knew how than any of them to make the beſt of it; and his delights had been farre more ſolid and cordial.

I pour out my ſoul] See Job 30.16. with the Note.

For I had gone with a multitude] Heb. A thick croud, or throng of good peole, frequ[illegible: 2 letters]ting the publick Ordinances, and David in the head of them. One rendreth it, In umbra vel umbrella, ſicut mos eſt Orientalium ambulare umbrellis contra ardorem ſolis accommodatis.

I went with them to the houſe of God] Lente Itabam, I went with a gentle pace, Greſſ[illegible: 2 letters] grallatorio. He ſpeaketh, ſaith Vatablus, of the order obſerved by the faithful when they went to the Sanctuary, viz. in comely equipage, ſinging praiſe to God,Kimchi in [illegible: 1 word] Radi[illegible: 1 letter]. and confeſſing his goodneſs.

Verſ. 5. Why art thou [illegible: 1 letter]aſt down, O my ſoul?] Here David ſeemeth to be Homo diviſus in duas partes, ſaith Vatablus, a man divided into two parts, as indee devery new man is two men: and what is to be ſeen in the Shulamite, but as it were the company of two Armies? Cant. 6.13. David chideth David out of his dumps. So did Alice Benden the Martyr, rehearſing theſe very words (when ſhe had been kept in the Biſhops priſon all alone, nine weeks with bread and water) and received comfort by them in the midſt of her miſeries.Act. & Mon[illegible: 1 letter] 1797.

And why art thou diſquieted in me?] A good mans work lieth moſt within doors; he hath more ado with himſelf than with all the world beſides; he prayeth oft with that Ancient, Libera me Domine à malo homine meip ſo, Deliver me, Lord, from that naughty man my ſelf. How oft do we puniſh our ſelves by our paſſions, as the Lion, that beateth himſelf with his own tail? Grief is like Lead to the ſoul, heavie and cold, ſinking it downward, taking off the wheels of it, and diſabling it for duty; like as a Limb that is out of joynt, can do nothing without deformity and pain. Keep up thy ſpirit therefore, and watch againſt dejection, [non-Latin text not transcribed] whatſoever befalls thee, yea againſt all diſtempers; ſith they hinder comfortable intercourſe with God, and that Spiritual compoſedneſs, that Sabbath of ſpirit that we muſt enjoy, or elſe we cannot keep that continual Holy-day, 1 Cor. 5.8. How many are there who through unneceſſary ſadneſs, come to Heaven before they are aware?Dr. Sibbes.

Hope thou in God] Faith quieteth the ſoul firſt or laſt (ſaith a Reverend man on theſe words) there will be ſtirring at the firſt: As in a pair of Ballance, there will be a little ſtirring when the weight is put in, till it come to a poiſe; ſo in the ſoul, it comes not to a quiet conſiſtency till there be ſome victory of faith, till it reſt and ſtay the ſoul.

For I ſhall yet praiſe him for the help of his countenance] Heb.Homil. in Geneſ. The health[illegible: 1 letter] of his countenance, Adhuc confitebor ei ſalutes vultus ejus. Chryſoſtom bringeth in a man loaden with troubles coming into the Church, where when he heard this paſſage read, Why art thou caſt down? hope in God, &c. he preſently recovered.

Verſ. 6. O my God, my ſoul is caſt down within me] Though before he had ſchooled himſelf out of his diſtem pers, yet now he is troubled again: ſuch are the viciſſitudes and interchanges of joy, and ſorrow, that the Saints are here ſubject unto: as ſoon as the Spirit gets the better, as ſoon the Fleſh; ſometimes good affections prevail, ſometimes unruly paſſions. Affections are the wind of the ſoul, paſſions the ſtorm. The ſoul is well carried, when neither ſo becalmed that it moves not when it ſhould, nor yet toſſed with tempeſts to move diſorderly.

Therefore will I remember thee from the Land of Jordan] That is, ſaith one, I will call to minde former experiments there, and take comfort. Or, I will remember thee, as I may, here at Mahanaim beyond Jordan, under the mount Hermon, and that other little Hill (where I have found thee, in my meditations, and prayers, propitious unto me) though I cannot now worſhip thee in the beauty of holineſs, being driven out by my ungracious Son Abſolom, from the place where thine honour dwelleth.

Verſ. 7. Deep calleth unto deep] Vorago voraginom advocat, i.e. one calamity inviteth another: Aliud ex also malum, they come thick and three-fold,Gurges gurgitem excipit. Beza. the Clouds return after the rain, Eccleſ. 12.2. as one ſhower is unburthened, another is brewed. One affliction followeth and occaſioneth another, without ceaſing, or intermiſſion; ſo that they are grown as it were to an infiniteneſs, as Pſalm 40.12.

At the noyſe of thy water-ſpouts] i.e. Thy Clouds pouring down amain, in a ſtorm at Sea eſpecially, by a Cataclyſm of waters falling at once out of the Clouds, ſometimes to the overwhelming and breaking of a ſhip. This, Mariners call a ſpout, Pſal. 18.4. The flouds of Belial made me afraid.

All thy waves and thy billows are gone over me] Fluctou fluctum trudit; yet not, without the Lord: the enemies and the evils that befell him are called Gods waves or breakings. Propter peccata noltra à te immiffa. Kimchi.

Verſ. 8. Yet the Lord will command his loving kindneſs] He will after all this miſery ſend forth a Commiſſion, and a command to ſet me free: and his Mandamus will do it at any time.

And in the night his Song ſhall be with me] When others that are without God in the World have reſtleſs nights, the gnats of cares and griefs moleſting them, a Saint can ſing away care, and call his ſoul to reſt, as Pſal. 116.7. being filled with peace, and joy through beleeving; ſuch as ſetteth him a ſinging to Gods glory.

And my prayer unto the God of my life] i.e. My Praiſes, which are a chief part of prayer, 1 Tim. 26.1. Thankſ-giving is an artificial begging, Gratiarum actio eſt adplus dandum invitatio.

Verſ. 9. I will ſay unto my God, nay Rock, why haſt thou forgotten me?] Tenè ve[illegible: 2 letters] mei immemoremeſſe? Thus I will in a familiar manner expoſtulate with him, and lay my caſe open unto him, as to a friend. The fleſh ſuggeſteth that he is forgotten, but faith holdeth its own, faſtning on the Rock of ages.

Why go I mourning] Heb. Black, as one that is in mourning weeds: or, that had lain among the pots.

Verſ. 10. As with a ſword in my bones] Heb. A murthering weapon, which when thruſt into the bones cauſeth moſt exquiſite pain: ſo deeply was good David affected with the diſhonour done to God by his blaſphemous enemies; it went to the very heart of him as a dagger.

While they ſay daily] See the Note on verſ. 3.

Verſ. 11. Why art thou caſt down] See verſ. 5.

Who is the kealth of my countenance] i.e. The Author of my manifold, preſent and apparent ſafety: ſuch as ſhall make me look blithe and beautiful, cheery, and chirp.

As the hart panteth after the water brooks, so panteth my soul after the, O God. As after a long drought the poor fainting hind longs for the streams, or rather as the hunted hart instinctively seeks after the river to lave its smoking flanks and to escape the dogs, even so my weary, persecuted soul pants after the Lord my God. Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveller in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die —he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. As the hart brays so his soul prays. Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear reader, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord's love is to be unhappy till we have it, and to pant hourly after it —hourly, did I say? thirst is a perpetual appetite, and not to be forgotten, and even thus continual is the heart's longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings. We may learn from this verse that the eagerness of our desires may be pleaded with God, and the more so, because there are special promises for the importunate and fervent.

My soul. All my nature, my inmost self. Thirsteth. Which is more than hungering; hunger you can palliate, but thirst is awful, insatiable, clamorous, deadly. O to have the most intense craving after the highest good! this is no questionable mark of grace. For God. Not merely for the temple and the ordinances, but for fellowship with God himself. None but spiritual men can sympathise with this thirst. For the living God. Because he lives, and gives to men the living water; therefore we, with greater eagerness, desire him. A dead God is a mere mockery; we loathe such a monstrous deity; but the ever living God, the perennial fountain of life and light and love, is our soul's desire. What are gold, honour, pleasure, but dead idols? May we never pant for these. When shall I come and appear before God? He who loves the Lord loves also the assemblies wherein his name is adored. Vain are all pretences to religion where the outward means of grace have no attraction. David was never so much at home as in the house of the Lord; he was not content with private worship; he did not forsake the place where saints assemble, as the manner of some is. See how pathetically he questions as to the prospect of his again uniting in the joyous gathering! How he repeats and reiterates his desire! After his God, his Elohim (his God to be worshipped, who had entered into covenant with him), he pined even as the drooping flowers for the dew, or the moaning turtle for her mate. It were well if all our resortings to public worship were viewed as appearances before God, it would then be a sure mark of grace to delight in them. Alas, how many appear before the minister, or their fellow men, and think that enough! "To see the face of God" is a nearer translation of the Hebrew; but the two ideas may be combined —he would see his God and be seen of him: this is worth thirsting after!

My tears have been my meat day and night. Salt meats, but healthful to the soul. When a man comes to tears, constant tears, plenteous tears, tears that fill his cup and trencher, he is in earnest indeed. As the big tears stand in the stag's eyes in her distress, so did the salt drops glitter in the eyes of David. His appetite was gone, his tears not only seasoned his meat, but became his only meat, he had no mind for other diet. Perhaps it was well for him that the heart could open the safety valves; there is a dry grief far more terrible than showery sorrows. His tears, since they were shed because God was blasphemed, were "honourable dew, "drops of holy water, such as Jehovah putteth into his bottle. While they continually say unto me, Where is thy God? Cruel taunts come naturally from coward minds. Surely they might have left the mourner alone; he could weep no more than he did —it was a supererogation of malice to pump more tears from a heart which already overflowed. Note how incessant was their jeer, and how artfully they framed it! It cut the good man to the bone to have the faithfulness of his God impugned. They had better have thrust needles into his eyes than have darted insinuations against his God. Shimei may here be alluded to who after this fashion mocked David as he fled from Absalom. He roundly asserted that David was a bloody man, and that God was punishing him for supplanting Saul and his house; his wish was father to his thought. The wicked know that our worst misfortune would be to lose God's favour, hence their diabolical malice leads them to declare that such is the case. Glory be to God, they lie in their throats, for our God is in the heavens, aye, and in the furnace too, succouring his people.

When I remember these things, I pour out my soul in me. When he harped upon his woes his heart melted into water and was poured out upon itself. God hidden, and foes raging, a pair of evils enough to bring down the stoutest heart! Yet why let reflections so gloomy engross us, since the result is of no value: merely to turn the soul on itself, to empty it from itself into itself is useless, how much better to pour out the heart before the Lord! The prisoner's tread wheel might sooner land him in the skies than mere inward questioning raise us nearer to consolation. For I had gone with the multitude, I went with them to the house of God. Painful reflections were awakened by the memory of past joys; he had mingled in the pious throng, their numbers had helped to give him exhilaration and to awaken holy delight, their company had been a charm to him as with them he ascended the hill of Zion. Gently proceeding with holy ease, in comely procession, with frequent strains of song, he and the people of Jehovah had marched in reverent ranks up to the shrine of sacrifice, the dear abode of peace and holiness. Far away from such goodly company the holy man pictures the sacred scene and dwells upon the details of the pious march. With the voice of joy and praise, with a multitude that kept holyday. The festive noise is in his ears, and the solemn dance before his eyes. Perhaps he alludes to the removal of the ark and to the glorious gatherings of the tribes on that grand national holy day and holiday. How changed his present place! For Zion, a wilderness; for the priests in white linen, soldiers in garments of war; for the song, the sneer of blasphemy; for the festivity, lamentation; for joy in the Lord, a mournful dirge over his absence.

Why art thou cast down, O my soul? As though he were two men, the psalmist talks to himself. His faith reasons with his fears, his hope argues with his sorrows. These present troubles, are they to last forever? The rejoicings of my foes, are they more than empty talk? My absence from the solemn feasts, is that a perpetual exile? Why this deep depression, this faithless fainting, this chicken hearted melancholy? As Trapp says, "David chides David out of the dumps; "and herein he is an example for all desponding ones. To search out the cause of our sorrow is often the best surgery for grief. Self ignorance is not bliss; in this case it is misery. The mist of ignorance magnifies the causes of our alarm; a clearer view will make monsters dwindle into trifles. Why art thou disquieted within me? Why is my quiet gone? If I cannot keep a public Sabbath, yet wherefore do I deny my soul her indoor Sabbath? Why am I agitated like a troubled sea, and why do my thoughts make a noise like a tumultuous multitude? The causes are not enough to justify such utter yielding to despondency. Up, my heart! What aileth thee? Play the man, and thy castings down shall turn to up liftings, and thy disquietudes to calm. Hope thou in God. If every evil be let loose from Pandora's box, yet is there hope at the bottom. This is the grace that swims, though the waves roar and be troubled. God is unchangeable, and therefore his grace is the ground for unshaken hope. If everything be dark, yet the day will come, and meanwhile hope carries stars in her eyes; her lamps are not dependent on oil from without, her light is fed by secret visitations of God, which sustain the spirit. For I shall yet praise him. Yet will my sighs give place to songs, my mournful ditties shall be exchanged for triumphal paeans. A loss of the present sense of God's love is not a loss of that love itself; the jewel is there, though it gleams not on our breast; hope knows her title good when she cannot read it clear; she expects the promised boon though present providence stands before her with empty hands. For I shall yet praise him for the help of his countenance. Salvations come from the propitious face of God, and he will yet lift up his countenance upon us. Note well that the main hope and chief desire of David rest in the smile of God. His face is what he seeks and hopes to see, and this will recover his low spirits, this will put to scorn his laughing enemies, this will restore to him all the joys of those holy and happy days around which memory lingers. This is grand cheer. This verse, like the singing of Paul and Silas, looses chains and shakes prison walls. He who can use such heroic language in his gloomy hours will surely conquer. In the garden of hope grow the laurels for future victories, the roses of coming joy, the lilies of approaching peace.

O my God, my soul is cast down within me. Here the song begins again upon the bass. So sweet an ending deserves that for the sake of a second hopeful close the Psalm should even begin again. Perhaps the psalmist's dejection continued, the spasm of despondency returned; well, then, he will down with his harp again, and try again its power upon himself, as in his younger days, he saw its influence upon Saul when the evil spirit came upon him. With God the song begins a second time more nearly than at first. The singer was also a little more tranquil. Outward expression of desire was gone; there was no visible panting; the sorrow was not all restrained within doors. Within or upon himself he was cast down; and, verily, it may well be so, while our thoughts look more within than upward. If self were to furnish comfort, we should have but poor provender. There is no solid foundation for comfort in such fickle frames as our heart is subject to. It is well to tell the Lord how we feel, and the more plain the confession the better: David talks like a sick child to its mother, and we should learn to imitate him. Therefore will I remember thee. It is well to fly to our God. Here is terra firma. Blessed down casting which drives us to so sure a rock of refuge as thee, O Lord! From the hill Mizar. He recalls his seasons of choice communion by the river and among the hills, and especially that dearest hour upon the little hill, where love spake her sweetest language and revealed her nearest fellowship. It is great wisdom to store up in memory our choice occasions of converse with heaven; we may want them another day, when the Lord is slow in bringing back his banished ones, and our soul is aching with fear. "His love in times past" has been a precious cordial to many a fainting one; like soft breath it has fanned the smoking flax into a flame, and bound up the bruised reed. Oh, never to be forgotten valley of Achor, thou art a door of hope! Fair days, now gone, ye have left a light behind you which cheers our present gloom. Or does David mean that even where he was he would bethink him of his God; does he declare that, forgetful of time and place, he would count Jordan as sacred as Siloa, Hermon as holy as Zion, and even Mizar, that insignificant rising ground as glorious as the mountains which are round about Jerusalem! Oh! it is a heavenly heart which can sing

"To me remains nor place nor time; my country is in every clime;

I can be calm and free from care

On any shore, since God is there."

"Could I be cast where thou art not,

That were indeed a dreadful lot,

But regions none remote I call,

Secure of finding God in all."

Deep calleth unto deep at the noise of thy waterspouts. Thy severe dealings with me seem to excite all creation to attack me; heaven, and earth, and hell, call to each other, stirring each other up in dreadful conspiracy against my peace. As in a waterspout, the deeps above and below clasp hands, so it seemed to David that heaven and earth united to create a tempest around him. His woes were incessant and overwhelming. Billow followed billow, one sea echoed the roaring of another; bodily pain aroused mental fear, Satanic suggestions chimed in with mistrustful forebodings, outward tribulation thundered in awful harmony with inward anguish: his soul seemed drowned as in a universal deluge of trouble, over whose waves the providence of the Lord moved as a watery pillar, in dreadful majesty inspiring the utmost terror. As for the afflicted one he was like a lonely bark around which the fury of a storm is bursting, or a mariner floating on a mast, almost every moment submerged. All thy waves and thy billows are gone over me. David thought that every trouble in the world had met in him, but he exaggerated, for all the breaking waves of Jehovah have passed over none but the Lord Jesus; there are griefs to which he makes his children strangers for his love's sake. Sorrow naturally states its case forcibly; the mercy is that the Lord after all hath not dealt with us according to our fears. Yet what a plight to be in! Atlantic rollers sweeping in ceaseless succession over one's head, waterspouts coming nearer and nearer, and all the ocean in uproar around the weary swimmer; most of the heirs of heaven can realise the description, for they have experienced the like. This is a deep experience unknown to babes in grace, but common enough to such as do business on great waters of affliction: to such it is some comfort to remember that the waves and billows are the Lord's, "thy waves and thy billows, "says David, they are all sent, and directed by him, and achieve his designs, and the child of God knowing this, is the more resigned.

Yet the Lord will command his lovingkindness in the daytime. Come what may there shall be "a certain secret something" to sweeten all. Lovingkindness is a noble life belt in a rough sea. The day may darken into a strange and untimely midnight, but the love of God ordained of old to be the portion of the elect, shall be by sovereign decree meted out to them. No day shall ever dawn on an heir of grace and find him altogether forsaken of his Lord: the Lord reigneth, and as a sovereign he will with authority command mercy to be reserved for his chosen. And in the night. Both divisions of the day shall be illuminated with special love, and no stress of trial shall prevent it. Our God is God of the nights as well as the days; none shall find his Israel unprotected, be the hour what it may. His song shall be with me. Songs of praise for blessings received shall cheer the gloom of night. No music sweeter than this. The belief that we shall yet glorify the Lord for mercy given in extremity is a delightful stay to the soul. Affliction may put out our candle, but if it cannot silence our song we will soon light the candle again. And my prayer unto the God of my life. Prayer is yoked with praise. He who is the living God, is the God of our life, from him we derive it, with him in prayer and praise we spend it, to him we devote it, in him we shall prefect it. To be assured that our sighs and songs shall both have free access to our glorious Lord is to have reason for hope in the most deplorable condition.

I will say unto God my rock, Why hast thou forgotten me? Faith is allowed to enquire of her God the causes of his displeasure, and she is even permitted to expostulate with him and put him in mind of his promises, and ask why apparently they are not fulfilled. If the Lord be indeed our refuge, when we find no refuge, it is time to be raising the question, "Why is this?" Yet we must not let go our hold, the Lord must be my rock still; we must keep to him as our alone confidence, and never forego our interest in him. Why go I mourning because of the oppression of the enemy? He who condescends to be pleaded with by Abraham, his friend, allows us to put to him the question that we may search out the causes of his severity towards us. Surely he can have no pleasure in seeing the faces of his servants stained and squalid with their tears; he can find no content in the harshness with which their foes assail them. He can never take pleasure in the tyranny with which Satan vexes them. Why then does he leave them to be mocked by his enemies and theirs? How can the strong God, who is as firm and abiding as a rock, be also as hard and unmoved as a rock towards those who trust in him? Such enquiries humbly pressed often afford relief to the soul. To know the reason for sorrow is in part to know how to escape it, or at least to endure it. Want of attentive consideration often makes adversity appear to be more mysterious and hopeless than it really is. It is a pitiable thing for any man to have a limb amputated, but when we know that the operation was needful to save life, we are glad to hear that it has been successfully performed; even thus as trial unfolds, the design of the Lord sending it becomes far more easy to bear.

As with a sword in my bones, mine enemies reproach me. Cruel mockeries cut deeper than the flesh, they reach the soul as though a rapier were introduced between the ribs to prick the heart. If reproaches kill not, yet they are killing, the pain caused is excruciating. The tongue cuts to the bone, and its wounds are hard to cure. While they say daily unto me, Where is thy God? This is the most unkind cut of all, reflecting as it does both upon the Lord's faithfulness and his servant's character. Such was the malice of David's foes, that having thought of the cruel question, they said it, said it daily, repeated it to him, and that for a length, of time; surely the continual yapping of these curs at his heel was enough to madden him, and perhaps would have done so had he not resorted to prayer and made the persecutions of his enemies a plea with his Lord.

Why art thou cast down, O my soul? and why art thou disquieted within me? In the rehearsal of his sorrow, he finds after all no sufficient ground for being disquieted. Looked in the face, his fears were not so overwhelming as they seemed when shrouded in obscurity. Hope thou in God. Let the anchor still keep its hold. God is faithful, God is love, therefore there is room and reason for hope. Who is the health of my countenance, and my God. This is the same hopeful expression as that contained in verse five, but the addition of and my God shows that the writer was growing in confidence, and was able defiantly to reply to the question, "Where is thy God?" Here, even here, he is, ready to deliver me. I am not ashamed to own him amid your sneers and taunts, for he will rescue me out of your hands. Thus faith closes the struggle, a victor in fact by anticipation, and in heart by firm reliance. The saddest countenance shall yet be made to shine, if there be a taking of God at his word and an expectation of his salvation.

"For yet I know I shall him praise

Who graciously to me,

The health is of my countenance,

Yea, mine own God is he."

The longing heart and the panting hart compared.

Verses 1,2. Those who have enjoyed the presence of God in the public ordinances of religion will greatly desire, if deprived of them, to be favoured with them again...Prevention from attending the public ordinances of God's house may be made the means of great benefit to the soul.

1. By renewing our relish for the provisions of the Lord's house, which so soon and so often palls.

2. By making us to prize the means of grace more highly. There is, through human degeneracy, a proneness to value things less, however excellent in themselves, because of their being common, or plentiful, or of easy attainment.

3. By driving us more directly from God. H. March.

Verses 1-3. The home sickness of the soul. What awakens it in the soul? To what is it directed, or does it point or tend? Wherewith can it be satisfied? By the bitter, but ofttimes wholesome food of tears. J. P. Lange.

Verses 1-2. Those who have enjoyed the presence of God in the public ordinances of religion will greatly desire, if deprived of them, to be favoured with them again...Prevention from attending the public ordinances of God's house may be

1. What thirsts? "my soul."

2. For what? "for God."

3. In what way? "when shall I come."

Or, the cause, incentives, excellences, and privileges of spiritual thirst.

(last clause). The true view of public worship.

(last clause). Appearance before God here and hereafter. Isaac Watts, D.D., Two Sermons.

Verses 1-3. The home sickness of the soul. What awakens it in the soul? To what is it directed, or does it point or tend? Wherewith can it be satisfied? By the bitter, but ofttimes wholesome food of tears. J. P. Lange.

The believer's Lent, and its salt meats.

1. What causes the sorrow?

2. What will remove it?

3. What benefit will come of it?

The carriage of David's enemies.

1. The nature of it, and that was reproach.

2. The expression of it, They say unto me.

3. The constancy of it: daily, or, all the day long.

4. The specification of it, in a scornful and opprobrious question: Where is (now) thy God? Thomas Horton.

The carriage of David's enemies.

1. The nature of it, and that was reproach.

2. The expression of it, They say unto me.

3. The constancy of it: daily, or, all the day long.

4. The specification of it, in a scornful and opprobrious question: Where is (now) thy God? Thomas Horton.

1. It is common for the mind, in seasons of sorrow, to seek relief from the present in recollections of the past.

2. In recollections of past enjoyments, those that relate to social worship will be peculiarly dear to the servant of God.

3. Man is a social being, hence he derives help from united worship.

I pour out my soul in me. The uselessness of mistrustful introspection.

I had gone with the multitude, etc. Company, if it be that which is good, is a very blessed and comfortable accommodation in sundry respects.

1. It is an exercise of men's faculties, and the powers and abilities of the mind.

2. It is a fence against danger, and a preservative against sadness and various temptations.

3. An opportunity of doing more good. Thomas Horton.

I had gone, etc. Sunny memories, their lessons of gratitude and hope.

(last clause). Not Chaucer's tales of the Canterbury pilgrims, but David's tales of the Jerusalem pilgrims.

With the voice, etc. Congregational singing defended, extolled, discriminated, and urged.

Sorrow put to the question, or the Consolatory Catechism.

The sweetness, safety, and rightness of hope in God. Good grip for the anchor.

The music of the future, I shall yet praise him.

The help of his countenance, or the sustaining power of God's presence.

Why art thou cast down?

1. The mind, even of a holy man, may be unduly cast down and disquieted.

2. In cases of undue dejection and disquietude, the proper remedy is to expostulate with the soul, and to direct it to the only true source of relief.

3. Expostulation with the soul in times of distress, is then productive of its proper end, when it leads to an immediate application to God. H. March.

An emphasis of enquiry or examination; David calls himself to account for his present passion and trouble of mind. An emphasis of reproof or objurgation; David chides and rebukes himself for his present distemper. "Why art thou thus?" Thomas Horton.

or help and health.

or help and health.

Remember thee. The consolation derivable from thoughts of God.

Therefore will I remember thee. There are two ways of understanding this; each of them instructive and profitable...

1. It may be considered as an expression of determined remembrance of God should he ever be found in such places and conditions. Believers can suppose the worst, and yet hope for the best.

2. The language may be considered as an expression of encouragement derived from reflection. He had been in these situations and circumstances, and had experienced in them displays of divine providence and grace. W. Jay.

Ebenezers, many, varied, remembered, helpful.

Deep calleth unto deep. See Spurgeon's Sermons, No. 865.

Deep calleth unto deep. One evil inviting another.

1. The variety of evils —one evil to another.

2. The conjunction of evils —one evil with another.

3. The connexion of evils, or dependence and mutual reference —one evil upon another. T. Horton.

The threefold depth which the saints and servants of God are subject to here in this life.

1. The depth of temptation.

2. The depth of desertion.

3. The depth of affliction and human calamities. T. Horton.

In seasons of affliction the servants of God will be distinguished from others by their ready perception and acknowledgment of the hand of God in their trials. H. March.

In seasons of affliction the servants of God will be distinguished from others by their ready perception and acknowledgment of the hand of God in their trials. H. March.

Daily mercy and nightly song; the mercies of sunshine and shade.

(last clause). The blessed alternation between praise and prayer.

God of my life. Author, sustainer, comforter, object, crown, consummation.

The God of my life. There is a threefold life whereof we partake, and God is the God of each unto us. First, the life of nature; secondly, the life of grace; thirdly, the life of glory. T. Horton.

God my rock. Appellations of God, suited to circumstances.

My rock. See Keach in his metaphors.

1. Why thou?

2. Why I?

3. Why he? It is a why to all three. To God, Why has thou forgotten me? To David himself, Why do I go mourning? To David's adversary, whoever he was, Why does the enemy oppress me? —T. Horton.

The most grievous of taunts.

My God.

1. It's a word of interest —My God, as in covenant with him.

2. A word of compliance —My God, as submitting to him.

3. A word of affection —My God, as taking delight, and rejoicing in him. T. Horton.

A catechism, a consolation, a commendation.

1. David's experience of God. He is the health, or help of my countenance.

2. His relation to God, and interest in him —And my God. T. Horton.

WORKS UPON THE FORTY-SECOND PSALM

A Practical Exposition of the Forty-second Psalm, in ten Sermons, in Choice and Practical Expositions on four select Psalms. Psalms 4, 42, 51, 63. By THOMAS HORTON, D.D. 1675. Folio.

Sabbaths at Home: or, a help to their right improvement; founded on the Forty-second and Forty-third Psalms. Intended for the use of pious persons when prevented from attending the public worship of God. By HENRY MARCH. London: 1823.

On the eleventh verse of this Psalm there are the following works: —Twelve Sermons, in "A Cordial for a Fainting Soule." By JOHN COLLINGS. 1652. Part 2, pp. 133-206.

Thirteen Sermons in the works of WILLIAM BRIDGE (1600-1670), entitled, "A Lifting Up for the Downcast." Volume 2, of the edition of 1845.

Comfort and Counsel for Dejected Souls. By JOHN DURANT. 8vo. 1651.

The Soul's Conflict with Itself. By RICHARD SIBBES. (Numerous old editions). In Sibbes' Works, Nichol's Puritan Series, vol. I.