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Psalms 42:1
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David WilkersonDavid Wilkerson
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A.W. Tozer
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C.H. Spurgeon
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 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 Bצttcher'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). Bttcher, 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 Tra 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., Ch2 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. (Note: Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.)
John Gill Bible Commentary
As the hart panteth after the water brooks,.... Either through a natural thirst that creature is said to have; or through the heat of the summer season; and especially when hunted by dogs, it betakes itself to rivers of water, partly to make its escape, and partly to extinguish its thirst, and refresh itself. The word here used denotes the cry of the hart, when in distress for water, and pants after it, and is peculiar to it; and the verb being of the feminine gender, hence the Septuagint render it the "hind"; and Kimchi conjectures that the reason of it may be, because the voice of the female may be stronger than that of the male; but the contrary is asserted by the philosopher (c), who says, that the male harts cry much stronger than the females; and that the voice of the female is short, but that of the male is long, or protracted. Schindler (d) gives three reasons why these creatures are so desirous of water; because they were in desert places, where water was wanting; and another, that being heated by destroying and eating serpents, they coveted water to refresh themselves; and the third, when followed by dogs, they betake themselves into the water, and go into that for safety; so panteth my soul after thee, O God; being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances: some render the words, "as the field", or "meadow, desires the shower", &c. (e); or thirsts after it when parched with drought; see Isa 35:7; and by these metaphors, one or the other, is expressed the psalmist's violent and eager thirst after the enjoyment of God in public worship. (c) Aristot. Hist. Animal. l. 4. c. 11. (d) Lexic. Pentaglott. col. 68. so Kimchi. (e) Sept. & Symmachus apud Drusium.
Matthew Henry Bible Commentary
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 (Psa 42:1, Psa 42:2): "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 (Psa 42:3): "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, Psa 42:4. 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, Sa2 6:3. 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, Ch1 13:3. 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 (Psa 42:5): 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, Pro 12:25. 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.
Tyndale Open Study Notes
Pss 42–43 These psalms, like Pss 9 and 10, form a unit comprising a lament with a bittersweet refrain of hope (42:5, 11; 43:5). In many Hebrew manuscripts these two psalms are combined as one. The historical context is uncertain; these psalms might be the voice of God’s people in exile, confessing their loyalty to God as he punishes them for their prevailing apostasy. The psalmist longs for fellowship with God such as he enjoyed in Jerusalem (42:4); his memories only make him more discouraged. As the psalmist cries out to God, he recalls God’s love and faithfulness (42:8), which moves him to plead for vindication (43:1-4). 42:title The descendants of Korah were members of a Levitical choir appointed by David to serve as Temple singers (see 1 Chr 6:22-38; 9:19-34; 2 Chr 20:19). Their ancestor Korah was the apostate who had rebelled against Moses and whom the earth swallowed up (Exod 6:24; Num 16). 42:1-4 The psalmist’s longing for God comes from being geographically distant from the Temple as he remembers the past. • The verb translated longs is found only here and in Joel 1:20 (“cry out”); in both cases it refers to extreme thirst in a waterless desert (see Pss 63:1; 143:6; see also 84:2).
Psalms 42:1
As the Deer Pants for the Water
1As the deer pants for streams of water, so my soul longs after You, O God. 2My soul thirsts for God, the living God. When shall I come and appear in God’s presence?
- Scripture
- Sermons
- Commentary
A Craving for the Presence - Part 1
By David Wilkerson58K30:14PSA 42:1ISA 55:6MAT 6:25MAT 6:33PHP 4:19HEB 11:6JAS 4:8
This sermon emphasizes the importance of craving the presence of the Lord amidst challenging times, highlighting the need to prioritize seeking God's presence over solely relying on His provision. It draws parallels to the story of the children of Israel in the wilderness, warning against becoming complacent or bored even when experiencing God's miraculous provision. The speaker shares personal experiences from a trip to Israel, reflecting on the significance of having a dedicated 'craving room' for intimate communion with God.
A Craving for the Presence - Part 2
By David Wilkerson12K27:17EXO 33:15DEU 4:29PSA 27:8PSA 42:1PSA 105:4ISA 55:6MAT 6:33PHP 3:10HEB 11:6JAS 4:8
This sermon emphasizes the importance of craving and seeking the presence of the Lord in our lives, rather than just relying on legal contracts or promises. It highlights the need for a deep, intimate relationship with God, where His presence is cherished above all else, even in times of hardship and uncertainty. The message calls for a genuine desire to know Jesus and experience His glory, urging believers to have a craving heart for the Lord.
So Panteth My Soul
By Leonard Ravenhill4.2K1:03:41Seeking GodPSA 23:1PSA 42:1PSA 139:5In this sermon, the preacher focuses on Psalm 42 and the longing of the soul for God. The speaker emphasizes the deep thirst and desire for God that the psalmist expresses in the text. The sermon also touches on the challenges and trials that Job faced, highlighting his unwavering faith despite losing everything. The preacher encourages the audience to trust in God's unchanging love and to find comfort and strength in Him.
My Soul Thirst
By A.W. Tozer4.0K40:15Seeking GodPSA 42:1In this sermon, the preacher emphasizes the importance of relying on God's word rather than human wisdom. He shares a story about a rich man who leaves a vast inheritance to his son, but the son remains poor and hungry because he never reads the will. The preacher then refers to the Song of Solomon, interpreting it as a love story between a girl and her shepherd. He suggests that this story represents Jesus as the rejected shepherd and the king as the one who tries to win her favor. The preacher encourages the audience to seek a deep relationship with God and not be swayed by the desire for popularity or companionship.
Be Filled With the Spirit
By John Piper1.7K36:18PSA 42:1In this sermon, the speaker emphasizes the importance of constantly aiming and longing to be bold witnesses for God. He encourages listeners to seek God and rely on His promises to find fulfillment and faith. The speaker warns against turning to alcohol or other mood-altering substances to cope with the challenges of life, as this dishonors God. Instead, he urges listeners to be filled with the Holy Spirit and seek God's will in order to find true happiness and freedom.
Words of Expostulation
By C.H. Spurgeon1.7K42:14EXO 14:12PSA 42:1ISA 30:1JER 18:15ROM 2:15EPH 4:30HEB 10:29In this sermon, the preacher begins by describing a vision of a great feast where armies have met and there has been a terrible slaughter. He relates this vision to the spiritual battle between sin and righteousness. The preacher then shares his personal experience of being a captive to sin and the bitterness he felt under the law. He also acknowledges the struggles and desperation that many in the audience may have faced in their own journey towards salvation. The sermon concludes with a call to self-examination and a plea for the Holy Spirit to convict and transform the hearts of the listeners.
Sons of Korah #1: Lesson of Hope: Psalms 42
By Stephen Kaung1.6K58:01Sons of KorahPSA 42:1MAT 6:332CO 3:172CO 4:6In this sermon, the preacher focuses on the verses from 2 Corinthians chapter 3 and 4, specifically verse 6 and verse 17. The main theme is the revelation of God's glory in the face of Jesus Christ and the freedom that comes from the presence of the Holy Spirit. The preacher emphasizes the significance of being able to see the face of God and how the veil has been removed through Jesus. The sermon also touches on the psalm written by David during a time of rebellion and danger, highlighting the importance of seeking after God and having the consciousness of His abiding presence.
New Beginnings - the Hidden Manna Ii
By George Warnock1.6K1:19:59BeginningsEXO 16:35PSA 42:1ISA 64:4LAM 3:251CO 2:21CO 2:9In this sermon, the speaker emphasizes the importance of living in the realm of God's gifts and abiding in Him. He references the story of Caleb and Joshua returning from Canaan with a foretaste of the promised land, highlighting the excitement and anticipation they felt. The speaker also discusses the concept of abiding in God, drawing from John 15 and emphasizing the need to rely on Him completely. Additionally, the sermon touches on the idea of timing and waiting for God's perfect timing in our lives, using the example of the astronauts needing to press a button at the precise moment to return to Earth.
A Bridal Relationship - Part 5
By Zac Poonen1.5K10:04EXO 39:42EXO 40:34PSA 27:4PSA 42:1MAT 11:28JHN 4:14PHP 4:7JAS 4:8REV 21:2
This sermon emphasizes the importance of following God's commands diligently, as seen in the Old Testament tabernacle where Moses obeyed the Lord's instructions meticulously, resulting in the glory of God filling the tabernacle. It highlights the distinction between religious patterns and the genuine presence of God, urging believers to seek a personal encounter with Jesus rather than mere religious practices. The analogy of being a bride to Jesus is used to illustrate the excitement and longing for intimacy with Him, inviting weary and burdened individuals to find rest and true life in Him.
Dynamics of Holy Hunger
By Wesley Duewel1.5K46:58Spiritual HungerGEN 32:26EXO 32:32PSA 42:1ISA 65:2MAT 6:33ACT 9:3In this sermon, the speaker emphasizes the importance of having a deep desire and hunger for God. He encourages listeners not to worry about running out of things to say in their prayers, but rather to let their innermost being cry out to God for mercy. The speaker then shares a story about a man who witnessed the powerful prayers of a minister named Robert Murray Machine. He explains that sometimes, when we are faithful and pray with sincerity, there may be moments when we are beyond words and our hearts cry out to God, resulting in tears of genuine emotion. The speaker concludes by reminding listeners that God is keeping records of our words, meditations, stewardship, and obedience, and that He desires to reward us throughout eternity.
Thirsty for God
By Alphaus Mdlalose1.4K1:15:52PSA 42:1In this sermon, the speaker focuses on Psalm 42 and the longing of the soul for God. He uses the example of Absalom, who appeared perfect on the outside but harbored rebellion in his heart. The speaker emphasizes the importance of finding satisfaction in God rather than being consumed by external circumstances. He leads the congregation in a prayer for understanding and asks for God's presence to be felt in all places where His word is being preached.
Praying for Full Surrender and a Work of the Spirit (Clip)
By Glenn Meldrum1.1K01:32PSA 42:1ACT 6:5HEB 12:29
This sermon emphasizes the desire for a man of God who is filled with the zeal and holiness of God, one who loves God's presence and thirsts for it like David did in the Psalms. The prayer is for a man who will press deeper into God, seeking His presence through prayer and the baptism of the Holy Spirit to be anointed for greater works. The example of Stephen is used to illustrate the importance of being full of faith and the Holy Spirit in private before displaying it in public to impact others. The prayer is for a revolutionary transformation in this man to be set ablaze with God's holy fire.
The Burden (Compilation)
By Compilations1.0K04:50CompilationPSA 42:1In this sermon, the preacher emphasizes the importance of having a close relationship with God through prayer. He highlights the need for believers to have a hunger and thirst for Christ, as this will inspire others to seek Him as well. The preacher also discusses the burden of God and how it can break our hearts, leading us to die to ourselves and fully surrender to God. He quotes Dietrich Bonhoeffer, who said that Jesus Christ calls us to come to Him and die. The sermon concludes by emphasizing the significance of living a crucified life, where we abandon ourselves and lay every aspect of our lives on the altar for God.
Seeing Jesus - Part 1
By K.P. Yohannan1.0K37:42Jesus ChristEXO 2:11PSA 42:1HEB 11:35In this sermon, the speaker highlights the story of Abraham as an example of forsaking everything for God's calling. Abraham was asked by God to leave his family and possessions and go to a place that God would show him. Despite the uncertainty and sacrifice, Abraham obeyed and followed God's leading. The speaker emphasizes that our instant salvation message has dishonored God and deluded men, leading to a lack of commitment and dedication to God. The sermon challenges believers to prioritize their relationship with God over worldly distractions and to live a life that truly reflects the sacrifice of Jesus.
Revival Men: Leonard Ravenhill
By E.A. Johnston99019:08Revival MenPSA 42:1ISA 61:10MAT 6:33JHN 1:23ACT 1:8EPH 3:8PHP 3:13The sermon transcript describes the powerful speaking abilities of a preacher named Leonard Ravenhill. The transcript includes an illustration of a visit to a woman's cluttered and dirty house, highlighting Ravenhill's ability to captivate listeners with vivid descriptions. The sermon also emphasizes the importance of being close to God and having a strong prayer life. Ravenhill's passion for God and his desire for a genuine demonstration of the power of the gospel are highlighted. The transcript concludes with a personal anecdote describing Ravenhill as a frail old man who exuded a powerful presence.
(2 Samuel) King David in Triumph
By David Guzik96733:352SA 5:241CH 14:15PSA 42:1MAT 6:33EPH 6:181TH 5:17JAS 4:8In this sermon, the speaker emphasizes the importance of recognizing when the Lord is at work and being ready to advance quickly in our spiritual battles. Using the example of David and his troops, the speaker explains that when they heard the sound of marching in the mulberry trees, it was a signal for them to move forward and strike the camp of the Philistines. The speaker encourages the audience to constantly seek the Lord and be open to different battle plans that God may give. Additionally, the speaker highlights the joy and excitement that comes from recognizing Jesus as the King in our lives.
Pursuing Your Treasure - Part 1
By K.P. Yohannan90613:29American DreamGEN 12:1GEN 13:9GEN 13:11GEN 13:14PSA 42:1PSA 73:25MAT 6:33In this sermon, Brother K. P. O'Hannon emphasizes the importance of pursuing Christ above all else. He references Psalm 42:1, where the Psalmist expresses a deep longing for God, highlighting the temporary nature of worldly pursuits. The speaker also shares the story of Abraham and Lot, illustrating the contrasting outcomes of their choices. While Lot pursued his own dreams and desires, Abraham chose to prioritize his relationship with God. The sermon concludes with a reminder that God has a plan for our lives, even after failures, and encourages listeners to seek Christ and His kingdom above all else.
A Testimony
By G.W. North9062:28:49TestimonyPSA 42:1PSA 119:11MAT 6:33ACT 8:172TI 1:52TI 3:15JAS 1:22In this sermon, the speaker shares his experience of preaching the Gospel and witnessing God's work. He talks about how he prayed for healing for hundreds of people who stood up during the service. The speaker also emphasizes the importance of showing love to others and sharing the message of Jesus. He concludes by mentioning that he was asked to share what makes him "tick" and decides to share his testimony to explain his faith.
Hunger and Thirst
By Anton Bosch84633:37RighteousnessPSA 17:15PSA 42:1PSA 51:10MAT 5:6MAT 6:33GAL 5:172TI 2:22In this sermon, the speaker emphasizes the importance of hunger and thirst for righteousness. He compares these desires to the basic needs of food and water, stating that without them, we lack the essentials of life. The speaker encourages listeners to pursue righteousness with the same intensity and single-mindedness as people pursue fame and fortune. He also highlights the story of the prodigal son, noting that true hunger for righteousness only arises when we are desperate and unsatisfied with the things of the world. The speaker urges listeners to seek a deep and continual longing for the Lord Jesus and his righteousness.
Hope Thou in God
By Richard Burson72030:42PSA 40:1PSA 41:9PSA 42:1PSA 42:11In this sermon, the speaker shares a personal story about a little girl who was crying and afraid until her mother comforted her. The speaker then relates this to the biblical story of David, who desired God above all else, even his kingdom and family. The speaker emphasizes the importance of thirsting for God and seeking Him above all else. They also mention a book about the country of Palestine and its laws, which highlights the believer's need to flee to God in times of distress. Overall, the sermon encourages listeners to prioritize their relationship with God above all other desires and to seek Him wholeheartedly.
Belonging
By G.W. North29147:53Christian LifePSA 27:8PSA 42:1PSA 62:5ACT 17:24ROM 8:23EPH 4:17EPH 4:21In this sermon, the preacher emphasizes the importance of surrendering oneself to Jesus and removing all barriers and excuses. He compares this surrender to holding someone stiffly in your arms, and encourages listeners to let go and allow Jesus to come in fully. The preacher also discusses the need to be patient and understanding with others, just as Jesus is with us. He highlights the ability to let go as a glorious thing that can prevent emotional breakdowns. The sermon concludes with the reminder that we are called to live like God and to be united with Him and with one another.
Hunger and Thirst
By Leonard Ravenhill1731:10:04HungerRighteousnessSpiritual HungerPSA 42:1ISA 22:23MAT 5:6Leonard Ravenhill emphasizes the profound need for spiritual hunger and thirst for righteousness, drawing from Isaiah 22 and the Beatitudes in the Sermon on the Mount. He highlights the detrimental effects of worldly distractions, such as television, on the spiritual development of children and the importance of seeking a deep, personal relationship with God. Ravenhill argues that true hunger for God leads to a transformative experience, filling believers with His righteousness and peace. He calls for repentance and a genuine desire for holiness, asserting that only through this pursuit can one experience the fullness of God. Ultimately, he reminds us that our spiritual hunger should drive us to seek God above all else, as true satisfaction is found in Him alone.
The Final Harvest of the Dead - Risen!
By Michael Flowers16119:45ResurrectionGEN 1:27GEN 2:7PSA 42:1MAT 13:371CO 15:35PHP 2:15PHP 3:21In this sermon, the preacher discusses the concept of hope in relation to the resurrection of the dead. He emphasizes that faith, hope, and love are essential, and that optimism is not the same as hope. The preacher uses various analogies, such as plant life and the image of kale, to illustrate the restoration of the perfect image and likeness of God in believers. He also delves into the topic of the resurrection of the dead, describing it as the final harvest and the restoration of our bodies. The sermon concludes with a reflection on the daily sacrifice and surrender of our lives in Christ.
(How to Understand the Kjv Bible) 06 Psalm 42
By Keith Simons7620:07KJV BibleHope in DespairLonging for GodPSA 42:1Keith Simons teaches on Psalm 42, illustrating David's deep longing for God during his exile from Jerusalem due to Absalom's rebellion. He emphasizes the metaphor of a deer thirsting for water, paralleling David's soul's desperate desire for the living God. Simons explains how David's tears and prayers sustain him in his distress, despite the taunts of his enemies questioning God's presence. The sermon highlights the importance of hope in God, even in the darkest times, as David reassures himself of God's faithfulness and love. Ultimately, Simons encourages believers to trust in God as their rock and source of strength.
Portview Christian Center
By David Ravenhill3157:16Christian LifeThe Presence of GodIntimacy With GodEXO 33:15PSA 42:1David Ravenhill emphasizes the importance of the presence of God in the life of believers, illustrating that true satisfaction and identity come from knowing God rather than merely possessing material blessings. He draws parallels between the longing for God's presence and the relationship dynamics found in the Song of Solomon, highlighting that a genuine relationship with God is essential for spiritual fulfillment. Ravenhill warns against the dangers of focusing on the 'parts' of faith, such as prosperity or doctrine, instead of the whole, which is a relationship with Jesus Christ. He encourages believers to prioritize intimacy with God over worldly desires, reminding them that true distinction comes from His presence. Ultimately, he calls for a renewed hunger for God, urging the congregation to open their hearts and seek a deeper connection with Him.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 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 Bצttcher'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). Bttcher, 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 Tra 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., Ch2 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. (Note: Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.)
John Gill Bible Commentary
As the hart panteth after the water brooks,.... Either through a natural thirst that creature is said to have; or through the heat of the summer season; and especially when hunted by dogs, it betakes itself to rivers of water, partly to make its escape, and partly to extinguish its thirst, and refresh itself. The word here used denotes the cry of the hart, when in distress for water, and pants after it, and is peculiar to it; and the verb being of the feminine gender, hence the Septuagint render it the "hind"; and Kimchi conjectures that the reason of it may be, because the voice of the female may be stronger than that of the male; but the contrary is asserted by the philosopher (c), who says, that the male harts cry much stronger than the females; and that the voice of the female is short, but that of the male is long, or protracted. Schindler (d) gives three reasons why these creatures are so desirous of water; because they were in desert places, where water was wanting; and another, that being heated by destroying and eating serpents, they coveted water to refresh themselves; and the third, when followed by dogs, they betake themselves into the water, and go into that for safety; so panteth my soul after thee, O God; being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances: some render the words, "as the field", or "meadow, desires the shower", &c. (e); or thirsts after it when parched with drought; see Isa 35:7; and by these metaphors, one or the other, is expressed the psalmist's violent and eager thirst after the enjoyment of God in public worship. (c) Aristot. Hist. Animal. l. 4. c. 11. (d) Lexic. Pentaglott. col. 68. so Kimchi. (e) Sept. & Symmachus apud Drusium.
Matthew Henry Bible Commentary
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 (Psa 42:1, Psa 42:2): "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 (Psa 42:3): "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, Psa 42:4. 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, Sa2 6:3. 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, Ch1 13:3. 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 (Psa 42:5): 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, Pro 12:25. 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.
Tyndale Open Study Notes
Pss 42–43 These psalms, like Pss 9 and 10, form a unit comprising a lament with a bittersweet refrain of hope (42:5, 11; 43:5). In many Hebrew manuscripts these two psalms are combined as one. The historical context is uncertain; these psalms might be the voice of God’s people in exile, confessing their loyalty to God as he punishes them for their prevailing apostasy. The psalmist longs for fellowship with God such as he enjoyed in Jerusalem (42:4); his memories only make him more discouraged. As the psalmist cries out to God, he recalls God’s love and faithfulness (42:8), which moves him to plead for vindication (43:1-4). 42:title The descendants of Korah were members of a Levitical choir appointed by David to serve as Temple singers (see 1 Chr 6:22-38; 9:19-34; 2 Chr 20:19). Their ancestor Korah was the apostate who had rebelled against Moses and whom the earth swallowed up (Exod 6:24; Num 16). 42:1-4 The psalmist’s longing for God comes from being geographically distant from the Temple as he remembers the past. • The verb translated longs is found only here and in Joel 1:20 (“cry out”); in both cases it refers to extreme thirst in a waterless desert (see Pss 63:1; 143:6; see also 84:2).